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
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
against them c. but when we have done so to submit to his will who will have them remaine in us this I say is the way to come up to it the looking to Christs victory over them It is granted that the sight of Corruptions yet stirring in the soul is matter of very bitter mourning but not of despairing he that comes into the Field and seeth an Army of Enemies if some bee slaine some breathing out their last some bleeding c. hath not cause to despair though to mourn so here 5 In the Gospel we have a sight of Christ as engaged by way of standing Office to look to the keeping peace between God and his Children 1 Joh. 2.2 6 We have a discovery of the Saints being seized of all the riches of heaven and earth by being seized of Christ the great Gift of God and Gospel blessing Ephes 1.3 Hee that hath given us his Son how shall he not with him freely give us all things Rom. 8 3â— and they have Gods Bond for performance yea all things put into their best Friends hand for them He is head over all things for them Ephes 1.22 that they may look over all things and persons in heaven and earth with comfort so long as Gods security is good Christ remaines Lord of all things they shall never want what is good for them here nor misse of glory hereafter Psal 84. Hee shall give grace and glory The love of Christ in his blessed Gospel which this choyse Servant of the Lord had tasted abundantly of and the Spirit of Christ who doth take of Christs and shew it to his Saints and so glorifie Christ had made so great an impression on him that as a dear friend of the heavenly Bridegroome he was carried out exceedingly with Saul when converted Lord what wilt thou have me to doe and did much in drawing poor Sinners to Christ whereof there is good proof where hee lived and also in labouring to unite Saints and furthermore in studying and holding forth the Kingdome of the Lord Jesus not only in his Churches but over the Nations This being the designe of Christ at this day to possesse his owne right to take to himself his great Power and Reign to cause the Kingdoms of this World to become his owne Rev. 11.15.18 to set up in them his owne Administrations and Lawes instead of those Heathenish and Antichristian Laws c. that have been and are yet in a great measure in the Nations and appoint his owne Officers over them It is dangerous to hinder it in the least you know what a rebuke Peter met with from Christ when hee would speaking according to Carnal reason have hindred the present work and designe our Lord Jesus was about Get thee behind me Satan thou savourest not the things that be of God but the things that be of men How sad a thing is it then when the Lord doth so rebuke us as at this day speaking very plainly and knocking aloud at our door by various Judgements by extraordinary Droughts and immediately upon the removal of them by general Sickness all the Land over by taking away many precious Saints from among us in this Nation of late c. his hand being yet stretched out that notwithstanding all these things when the Lord doth hearken and hear there is not a returne to him that smiteth but a revolting more and more in all sorts of persons from the highest to the lowest a going back againe by those very steps the Lord in a more than ordinary way brought us up to in this poor Nation appearing for us while wee were following him in some measure of sincerity and singleness of heart with such successes as made the very Heathen and Anti-christian World about us astonished I say a going back by those very steps we had gained towards Aegypt again c. Instead of following the Lord fully as Caleb and Joshua did behold a consulting with flesh and bloud and humane wisdome more than with the Word of God let us mourn before the Lord for these things and labour to live by faith and prepare for further sufferings And in order hereto with plaineness of heart read these things and read with an intention that they may bee read upon your conversation The Author writ and preached and walked the truth look not after Notions so much as the power of the truth which the Lord give thee and all of us grace to doe Peasen Hall 29th of the 9th Month. 1657. John Manning To the Reader Reader IT is an Argument of unspeakable favour and matchlesse condescention that the God of glory would vouchsafe to enter into the band of a Covenant with any of the Race of sorry Man and therefore the clearing up the Nature of the New Covenant made with Beleevers in Christ which is a great designe of one of these Treatises must needs be of choyse advantage to the Saints As estrangement from the Covenant is a depth of misery Ephes 2.12 so a special experimental acquaintance with it is a height of happiness When the Ark a signe of the Covenant was taken it was said of old The glory is departed from Israel but when men have this Ark of the Covenant with them there are the approachings of the greatest glory to them He that is owned within the verge of the Covenant hath an everlasting hold of God himself to such a Soul it may bee said thy God thy glory Tossed tempted Souls may finde support and succour here fainting sinking Souls reviving drooping dejected Soules refreshment yea when they have drawne and suckt the largest draughts out of these brests of Consolation yet they are still as full as ever It addeth abundance of sweetnesse to any even the lowest or least injoyments if they can bee discerned to have their conveyance in the way of the New Covenant to him that hath them yea a froward disquieted discontented heart will bee sweetly bowed into a submission unto the Will of God in the worst conditions if it can but descry the face of a reconciled God through a free promise therein And to help forward submission to the Will of God which another of these Treatises calleth for give us leave to adde a few words by way of direction 1 Keep a fixed eye upon God under the sharpest Dispensations if thou eyest the Rod more than the hand that useth it thou wilt manifest thy self a froward Childe under the gentlest fatherly Chastisements but if thy eye be ehiefly upon a Divine hand which smiteth thou wilt more quietly stoop unto it when it carrieth with it the greatest shew of enmity Good old Eli when such sad newes was sent unto him as should make the ears of all that heard of it tingle yet he keeping his eye upon God 1 Sam. 3.18 It is the Lord hee freely submitteth Let him doe what seemeth him good 2 Keep affections unto Christ very high and to Creatures very low heart engagements
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
to Creature injoyments render it double hard to say Amen unto the Will of God when sufferings lye there but the greater endearance of God and Christ to a Soul the more easily will it rise to a gracious submission either in the witherings and denials of or parting with earthly things 1 Corinth 13. vers 4. Charity suffereth long vers 7. beareth all things endureth all things As when men so also when God and Christ are the Objects loved there will be a patient bearing from their hands things which if they came from such as were not dearly loved would hardly be endured It was doleful news to the Disciples to hear of Christs departure yet saith hee John 14.28 If yee loved me yee would rejoyce because I said I goe unto the Father so that love to Christ i. e. if strong will carry out to not only a free but cheerful submission unto Christ in the hardest things 3 Eye much the manifestations of Christs love and affection to you in the various expressions of it there may be a recollection of many former experiences even of the Lords working up your hearts into a submission unto his will in former straights yea you may look upon such words or promises as have a natural tendency to allay such disquiet of heart as you are under and yet these may but discover your duty and you may feele no strength coming along there-with enabling you to rise up unto it but at last by an eying the sweet discoveries of Divine love in former experiences or present afflictions in affording so many returnes of prayer you may be powerfully engaged unto a willingnesse to doe or suffer any thing that the Lord shall see it meet to exercise you with that so you may returne love for love Heb. 12.5 6. Nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth This doth clearly evidâ—nce that an eying Divine love in afflictions is a choyse preservative against Soul-faintings under them Wee shall adde no more but this that one of us was an ear-witness that some of the Sermons in the ensuing Treatises were preached by that Servant of Christ Master Tillinghast And others are as they were found in his Notes only a graine of allowance must be afforded for mistakes in transcribing and printing Thus desiring that a blessing from above way attend these labours we remaine 9th Month 6th day 1657. Yours to serve you in the work of the Lord Sam. Petto Sam. Manning Sam. Habergham Errata PAge 24. line 17. make the comma at wherein instead of at going p. 25. l. 19. for at last read and therefore p. 53. l. 23 adde when it pleased God to reveal c. p. 55. l. 32. r. tread on p. 60. l. 11. for them r. him p. 61. l. 19 20. r. force for forceth cause for causeth set for sets Reader That thou mightest have a taste of the spirit of the Author and some other precious men as to their asserting and pleading for this Cause of Christ this is added Sir YOurs I received both which have been a refreshment to my spirit I much rejoyce that there is a remnant at this day even among us that sympathize with the suffering cause of Christ and are kept faithfull to their Lord in this hour of temptation although my employments are so many that time is very precious with me yet could I not upon the reading of yours but make return of a few lines for this is the day in which Saints are called to speak often one to another God is trying his people with such trials as they have never before met withall I mean in respect of the wonderful difficultie of judging things and causes at this day one thing hath been a sore temptation to mee oftentimes about the Cause of Christ now viz. the many passions and weaknesses that have appeared in those who now among us stand up for it I know not but that it may have been the temptation of other spirits I may say as to my own it hath been the greatest of all I have had many times reliefe against it from such like considerations as these 1 The Mercy approaching is a great New Covenant Mercy New Covenant Mercies call not for worthinesse in the recipient but are alwayes so ordered as to be given forth when the receiver is most unworthy 2 That it hath beene a part of Saints weakness in former Ages to judge of Causes by persons God in this day would have his people to judge of his Cause by his Light alone laying aside the consideration of persons the effect of which ordinarily is in those that steere this course a founding their faith not in the Word or Power of God but in the wisdome or holiness of man 3 That by how much the greater the Mercy expected is by so much the greater must the trial of faith fore-running it be now no trial of faith to a truly gracious conscientious soul is greater than this 4 That in case suffering Saints in this day and in this Nation more especially wherein Gods remnant is great should bear forth their testimony with that eminency of Grace which Saints formerly have done in an ordinary way that stop which must be for a while to the work for the bringing about the all-wise and determinate Counsel of God could not have been thus long for hereby Saints would have had their eyes open presently and their eyes being generally opened such is their power this day in the Nation that in an ordinary way the wheele would turne 5 The Kingdome of Christ could not as it must come without observation if eminent marks and characters of Holiness were written on the faces of all those that should plead or suffer for it 6 Many must stumble and fall be snared and broken and taken and that by smiting against the stone who being enlightned would not dare to doe it were not such things as these viz. Saints weaknesses and passions laid before them as stumbling-blocks to set their Natural Consciences at liberty 7 Davids Kingdome the Tipe of Christs did arise with manifest offence in respect of its followers 2 Sam. 22. 8 Christ when hee rides as King chuseth a Colt to ride on an untamed and unruly Creature and the Colt of an Asse a simple and uncomely Creature to the eye Saints failings have hitherto been blemishes to the cause but God is removing of them and it is observable that as late sufferers have gone with more clearness into suffering so the Lord hath made them sensible of those things in which their brethren have gone awry IN this Letter he writes some passages concerning three late Sufferers in this cause One of those Worthies lately confined his carriage with us was with so much grace and humility not knowing himself among us as to outward respects and withall carried it with such tenderness as did rather tend to the allaying our spirits and making them more serious than any way to
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
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
sacrifice of blood on earth or intercession in heaven were hee not willing sinners should bee saved Yea what need had there been of this had not Christ been willing hee might have spared all his labour and cost below and work above too had it not been for this For the Kingly office what use would there bee of Christs reigning in his Churches in the hearts of his people mortifying their sins quickning their graces leading ruling of them were hee not willing sinners should bee saved all that part of his Kingly office which is exercised with his Scepter of love would bee uselesse So that the Offices of Christ would bee almost wholly frustrated were not Christ willing sinners should bee saved Now do but consider what great in fluence this must needs have upon Christ to make him willing for 1 Hee is put into his Offices by his Father First made a Prophet by God Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high Priest of our profession Christ Jesus Secondly A Priest Heb. 5.5 6. So also Christ glorified not himself to bee made an high Priest but hee that said unto him Thou art my Son to day have I begotten thee As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Thirdly A King Psal 2.6 Yet have I set my King upon my holy hill of Sion 2 His Father hath fitted him for these To bee a Prophet hee hath given him a tongue Isa 50.4 The Lord God hath given mee the tongue of the learned that I should know how to speake a word in season to him that is weary To bee a Priest hee hath given him a body as Heb. 10.5 Sacrifice and offering thou wouldest not but a body hast thou prepared mee To bee a King hee hath given him a Scepter and Anointing and a Throne as Psal 45 6 7. Thy Throne O God is for ever and ever the Scepter of thy Kingdome is a right Scepter thou lovest righteousnesse and hatest wickednesse therefore God thy God hath anointed thee with the oyle of gladnesse above thy fellows Now should Christ after all this bee unwilling to save sinners this would highly displease the Father 3 Christ hath accepted of these Offices to take an Office and never intend to performe it is high deceit Now should not Christ bee willing to save sinners hee should do thus The saving of sinners is the very end of all these Offices 4 Because the sundry Relations that Christ stands in unto poor sinners makes him willing yea argues hee must needs bee so that poor sinners should bee saved When I say Christ stands in Relation to sinners I do not mean that they are to be looked upon as sinners as they stand in that Relation but Christ stands in Relation to them who are in themselves sinners There are divers Relations betwixt Christ and his people as of a brother and brother Master and servant Father and children Husband and wife King and subjects Head and members Now these Relations cannot but much engage the heart of Christ to bee willing to save sinners if wee consider 1 How that Relation it selfe is a great begetter and knitter of affections what begets such affection betwixt Father and childe Husband and wife Relation And from hence the parties related are made to wish and endeavour the good of each other 2 That Christ stands in all these Relations Hee is Master King Brother Father Husband Head all these If to bee but in one of these Relations as a Father or Husband make a man so willing and industrious of the good of the party related to then much more to bee in all Now Christ is in all and therefore cannot but bee exceeding willing 3 That these Relations can never bee broken Earthly Relations may bee and are dissolved they are knots death unties But now the Relation betwixt Christ and his poor sinful creatures can never bee broken and therefore if Christ once stood related to them and thereby became willing to have them saved hee must of necessity be so for ever because this Relation holds for ever 5 Because Christ having taken our nature upon him makes him that hee is and hee must needs bee willing to have poor sinners saved if wee consider three things 1 That Christ took our nature upon him for this as one main end that hee might bee made a merciful High Priest Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren that hee might bee a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the people Christ as God was merciful before but his taking our nature makes him merciful as man as well as God and willing to save sinners 2 No sooner had Christ taken our nature but presently there was a merciful disposition wrought in him or an inclination to save sinners as Heb. 10.5.7 Sacrifice and offering thou wouldest not but a body hast thou prepared mee then said I Lo I come in the volume of the book it is written of mee to do thy will O God No sooner hath Christ a body prepared but hee hath a will and inclination to save sinners This merciful disposition or inclination of his heart to save sinners it is now natural to him as hee is man as well as God Now things which are natural to us wee cannot but bee exceeding willing and inclinable to do nature is such a drawer This wee may see if wee do but compare Heb. 10.7 Then said I Lo I come to do thy will O God with Psal 40.7 8. Then said I Lo I come I delight to do thy will O my God yea thy Law is within my heart Where this will of God to save sinners is said to bee a Law within his heart Object But if it bee so as you say That it is the will of God and Christ that sinners should bee saved Then will it follow that all sinners must necessarily bee saved because what is the will of God that shall and must of necessity bee effected Ans I grant it were it the will of God and Christ that all sinners should be saved then indeed it would bee so but this wee have never said You cannot draw an universal proposition from an indefinite because the universal subject in one is taken universally but not so in the other Now when I say it is the will of God and Christ that sinners should bee saved I speak of sinners indefinitly not universally Yea further the Scripture speaks expresly that it is the will of God that some sinners should not bee saved as Rom. 9.18 19. Therefore hath hee mercy on whom hee will have mercy and whom he will he hardeneth Thou wilt say then unto me why doth hee yet finde fault for who hath resisted his will Where the Apostle vers 18. makes the hardening of sinners unto damnation to bee as well
Father and this is wrought precedent to any good in us and all good comes from this Actual union on our part that is by beleeving and is then effected when I am said to come to Christ and the Father by him As in our Reconciliation there is Gods Reconciliation to us and ours to God spoken of 2 Cor. 5.18 19 20. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministry of reconciliation to wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation Now then we are Ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be yee reconciled to God God's reconciliation to us that is before faith before ever we heare a word of faith and that by Christs offering up himself to his Father our reconciliation to God that is by beleeving when wee heare and embrace the word of reconciliation So Christs union to us that is before faith and doth not at all depend upon our beleeving as any fruit thereof but rather our beleeving flowes from thence We love him because he loved us first wee are actually united to him because hee is acutally united to us first but now our union with Christ that is by beleeving 3 That by in-being in Christ Saints are freed from Condemnation 1 That which removes all our sins from us frees us from condemnation for no sin no condemnation but in-being in Christ removes all our sins from us it takes sin from our backs and laies it upon the back of Christ Sins are debts the debts that we owe to God all these debts after once we come to have marriage-union with Christ are transferred over to him so that they are no longer our debts but his debts neither are we now liable to pay them but he must answer for them and see Gods Justice satisfied and the Debt-book crossed 2 That which gives us a right and title to Salvation that frees us from condemnation but out in-being in Christ doth this for by vertue hereof we are Gods Heirs yea joynt-heirs with Christ and so have as true a title though not so large a title to Glory and Salvation as Christ himself hath though wee have not for the present actual possession yet our title is good firme and certaine as an Heire in Minority hath not actual possession yet his title is as good as afterwards 3 That which makes voyd and null all impeachments and charges whatsoever frees us from condemnation but this doth our in-being in Christ for being in Christ no charge or Impeachment can be drawne against us but the same hath been drawne against Christ in our stead and he hath answered the same at the Bar of Gods Justice and is come off clear and acquitted So that now all impeachments and charges are voyd and null Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect it is God that justifieth who is he that condemneth it is Christ that dyed yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us 4 And lastly That which makers the Law Jury and Judge of a mans side frees him from condemnation but this doth our in-being in Christ 1 It makes the Law of our side for the Law it is a rule of Justice and Equity it requires equity should be done to every one now it would not be equity to take satisfaction and not to acquit the Party for whom it hath received it now the Law hath taken satisfaction for all that are in Christ and therefore the equity of the Law requires they should be absolved from the sentence of condemnation so that the Law is of the side of those persons 2 It make the Jury of Conscience of a mans side for saith Conscience doth the case lye thus that I am in Christ then not guilty not guilty though once I was guilty yet Christ hath taken the guilt away and therefore now not guilty not guilty 3 It makes the Judge of a mans side for saith God the Judge is it so that this party is in my Son Christ then is he a member of my Son then is he married to my Son and I am a Friend to all such for my Sons sake for what hee hath done and suffered I own love and respect and therefore hee shall never bee condemned Obj. But I fear I have no in-being in Jesus Christ for surely had I in-being in Christ I should grow and thrive more than I doe living Branches in the Vine grow and certainly were I a living Branch in Christ I should grow more Answ Thy doubt poor Soul is thou dost not grow what growth is that thou lookest for is it growth of gifts only or is it growth of grace doth thy doubt arise hence because thou canst not pray talk of Divine things open and explains Scriptures as another can or because thou art not so humble mortified self-denying conformable in all things and conditions to the will of God as thou seest another Saint is If thy doubt arise because thou hast not such gifts then let me tell thee that as gifts of themselves though a man did ever so excel in them are no evidence of a mans being in Christ though a man had the gifts of an Angel yet no evidence for herein hee hath no more than the Devil hath who is an Angel so the want of gifts if this bee all thy doubt doth not at all evidence the contrary I pray what excellency of gifts are there in Babes and Sucklings in comparison of the gifts of the wise and prudent and yet Babes and Sucklings are in Christ when the wise and prudent are not What gifts in the foolish things of the world and base things and things that are not i.e. of no account at all in the eye and esteeme of man and yet these hath God chosen and they are in Christ who of God is made unto them wisdome c. When the wise things of the world and the Scribes and disputers of the world are set by 1 Cor. 1.27 28 29 30. Object But saith the soul my doubt is not so much about gifts as grace I do not finde my self to grow in grace in humility mortification c. and this begets all my fear Answ To this I answer Poor soul 1 There is a twofold growth a growth in the branches and a growth in the root as a tree grows sometimes upwards in branches sometimes downward in root So thy grace growes sometimes in branches as in love humility brokenness of heart c. sometimes in root as when thy faith grows more and roots it selfe in Christ and the promise more Now how is it with thee soul Thou dost not grow in branches as once thou didst that is thou dost not finde such a lively heart
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
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
bring me under wrath for I am delivered from it What slavish fear is here 2 Here is no working for Heaven or the reward for how can a Soul be said to work for Heaven when he knowes and firmly beleeves that Heaven is his before he works If a Father make over his Estate to his Son by Deed of gift and put him in possession thereof and the Son after he is possessed of his Fathers Estate doth more for his Father than ever before will you say he doth it that his Farther might give him the inheritance No that he hath and his Father cannot now take it from him therefore all that now he doth is from ingenuity That Holinesse therefore which ariseth from this motive must needs bee Gospel-walking because it is free of those qualifications which are necessary to a legal work and legalwalk 4 And lastly When our ends in our obedience are Gospel-ends Quest What are Gospel-ends Ans Such as these That I might testifie my thank fulnesse to God for his love towards me What shall I render to the Lord saith David for all his benefits towards me Psal 116.12 God hath done great things for me O what shall I doe for God again This is the language of a Gospel-soul What shall I render to the Lord I was under such a Temptation desertion God hath delivered me O what shall I render to the Lerd I wanted such a Mercy and sought God and he gave it me O what shall I render to the Lord I was some months years agoe in a sore outward affliction and God delivered mee O what shall I render to the Lord Not long agoe my condition was such as that I thought as certainly Hell was my portion as ever it was Judases or the portion of any of the Damned there and I went about crying out I am undone I am Damned for ever and now God hath not only freed me from these Horrours which made my life a burden and earth a Hell to me but also filled my soul with joy unspeakable by shewing me that he hath loved me in his Son with an everlasting love and that nothing shall ever be able to separate mee from his love but come life come death come what will come come what can come all shall further my eternal good O what shall I render to the Lord O what shall I render to tht Lord How shall I ever walk worthy so great love what shall I doe for this God who hath done so worthily and gloriously for my soul 2 That I might recover the Image of God againe The first man lost the Image of God by his disobedience this Image of God wee recover againe in Christ our second Adam who was obedient now the more inlightned any soul is the beleeving and holy the more doth he recover of this Image of God which consists in knowledge righteousnesse and true holinesse Now saith the beleeving Soul my intent is to recover the Image of God which the first man lost by his disobedience and therefore doe I seek to know and in all things to obey the Gospel because in conforming my self hereunto I shall recover the Image of God for as I lost this Image by partaking of the disobedience and pollution of the first Adam so shall I recover the same by partaking of the obedience and holiness of the second Adam which obedience the Gospel holds forth unto me Hence I exercise my self in duties of Holiness because I know the more holy I am the more shall I bee like God who is Holy and Holinesse it selfe and the more shall I recover of this Image which consists in perfect Holinesse 3 That I might imitate Jesus Christ Christ in the Gospel proposeth his Holiness to beleevers as the pattern of theirs Learne of me for I am meek and lowly in heart Love one another at I have loved you Now the beleeving Soul reading these things over saith to himself it is my duty as much as may be to imitate Christ to walk as he hath walked when hee was here upon earth Now how did Christ walk why Christ was humble meek lowly he prayed to his Father was thankful to his Father went about doing good was full of compassion to poor Sinners denyed himself in his reputation and honour with men and willingly took up the Cross the shame and reproach of the World was in all things submissive to his Fathers will contenting himself therewith was not impatient in his Sufferings but took all well and in good part from his Father was not revengeful towards Instruments for when he was reviled he reviled not again being falsly accused buffeted condemned nayled to the Cross he threatned not but committed all to him that judgeth righteously being persecuted cursed he returned blessings for cursings and prayers for persecutions yea hee fulfilled all the righteousness of the Law Now saith the soul It is my duty to follow Christ and to draw out my life by the copy of his and therefore to the end I might imitate Christ and bee like him I obey and love God for I know Christ did so love my enemies and pray for them because Christ did so do good to all as I have opportunity because Christ did so despise the honor and reputation of the world because Christ did so continue in prayer because Christ did so desire of God humility patience meekness thankfulness submissiveness to the will of God and contentedness therewith because I finde all this was in Christ strive to be holy in all manner of conversation and if it were possible to bee perfect because I know Christ was so All this I press after to the end I might bee like Christ that if it were possible there might bee nothing in mee but what was in Christ nothing done by mee but what Christ would have done nor left undone by mee but what Christ would have left undone 4 That I might keep up my communion with God Although the union which Saints have with God by means of Christ depends wholly upon that which is without viz. their being married to Christ and cloathed with his righteousness yet the communion which Saints have with God by meanes of the Spirit hath much dependence upon a Saints walking So that let a Saint walke carnally and loosely though hee shall not break the mariage knot and loose his union yet hee shall grieve the Spirit and loose his communion And on the other side let a Saint walke spiritually and as becomes the Gospel as his union remaines so shall his communion also bee kept up fresh and in the life and sweetness of it hee shall feel the same in his own soul Yea experience tells a Saint that when as at any time hee hath walked as an obedient childe observing and doing with delight and in simplicity his Fathers will hee hath then held up much sweet communion with God and contrariwise when hee hath been vain and wanton and given too much liberty to his
which thou mayest know it 1 By the present light and life it brings with it First if it be in matter of teaching that it goes before thee it brings light which is an inward discovery in a way of Spiritual reasons and demonstration of the thing it teacheth to the Soul carrying with it a strong and powerful conviction of the truth and certainty of the thing it teacheth unto the Soul that is taught so as that that very thing which the Soul formerly sought oftentimes after by Natural light and reason and yet remained in the dark and could come to no certaine conclusion about it is now in an inward and secret and spiritually rational way made clear to it so as that the Soul can say I now see and know and beleeve that such a thing is and how it is truth this inward light is much better seen and discerned in that Soul where it is when it is then either then or at another time can be expressed by that Soul This light in Scripture is called Revelation Matth. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him 1 Corinth 2.10 But God hath revealed them unto us by his Spirit Ephes 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of Wisdome and Revelation in the knowledge of him the eyes of your understanding being enlightned that yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints And the inspiration of the Almighty Job 32.8 But there is a spirit in man and the inspiration of the Almighty giveth them understanding To difference the same from that light which is from Natural reason or relation of others Christs Love to his owne One SERMON on Joh. 13.1 Having loved his owne which were in the World hee loved them unto the end THese words are brought in by the Evangelist as the result or issue of Christs actual thoughts of leaving this World and going to his Father Jesus knew that his hour was come Christ was now pondering in his minde that the time grew near the hour was come that he must now depart out of this World to the Father and leave his poor Children behind him in the World his heart now seems to be wholly possest and taken up with such thoughts my time is come I must depart out of this World I must goe to the Father I must leave my poor Disciples behind me in it and what doth such cogitations revolved to and fro in his minde produce why new actings of love fresh yernings of bowels towards his that he was now to leave having loved his owne which were now in the World hee loved them unto the end he had love before to his owne but now these cogitations raise his love sets all his love on work that as his heart thought of nothing so much as this I must now leave the world so it vents forth it self in nothing so much as in this love to his poor Children that hee was to leave behind him and therefore if from hence to the hour of his death yee trace Christ yee shall see nothing but the actings of love the greatest love that can be 1 He doth them a service of love in washing their feet 2 He institutes and administers an Ordinance of Love the Supper of the Lord. 3 He preacheth a long Sermon of love and 4 He makes a prayer of love chap. 17. Nothing but love now appears in Christ to his he forgets all their faults their doubtings c. and he can think and speak of nothing but love And let me but a little reminde you of the time when this love did work so strongly it was just then when Christ was going to dye one would have thought now Christ should have been taken up about himself pondering upon what hee was to suffer no hee forgets himself in a manner and can think of nothing but his Children and therefore all his care is not how he might get through his Sufferings but how they might live comfortably when he should be gone Having loved his owne hee loved them to the end What blessed dying thoughts were here in Christ not malicious thoughts not revengeful not murmuring nor repining because he was to dye not roaring and blaspheming but thoughts of love to his Doct. Christs love to his owne is a choyce and an everlasting love In the handling of this point I shall shew 1 Who are meant by Christ's owne 2 In what respects they are called Christs owne 3 That Christ hath a love to his owne 4 That this love it is a choyse and an everlasting love 1 Who are meant by Christs owne Ans 1. Not all men it is clear from the Text for 1 It is said he loved his owne in the World not all the World his owne Christs owne that his love runs out unto are clearly distinguished from the world being not called the world but a people in the world 2 His owne here are such and such only as are loved with an everlasting love for having loved his owne he loved them unto the end but so Christ hath not loved all the World for then none should ever perish but so he hath loved all that are his owne 2 By owne here we are to understand Beleevers receivers of him such as for the present did or for future should beleeve on him as Joh. 17.20 Neither pray I for these alone but for them also which shall beleeve on me through their words But in what respects are Beleevers called Christs owne Ans 1. They are his owne by Donation or gift of his Father what a man hath by gist is his owne Christ hath Beleevers by gift of his Father Joh. 6.37 All that the Father giveth mee shall come to me therefore commers or beleevers are the Fathers gift John 10. 27 28 29. My sheep hear my voyce and I know them and they follow me and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater than all John 17.9 I pray for them I pray not for the world but for them which thou hast given me c. And who are they Ans Beleevers as vers 20. which shall beleeve on me through their word 2 They are Christs owne by purchase Purchase gives a right Christ hath a right in his by purchase Acts 20.28 Take heed to feed the Church of God which hee hath purchased with his owne blood 3 They are Christs owne by powerful conquest Christ hath not only purchased them of his Father but hee hath fought for them and won them by conquest There are five or six potent enemies that Christ pitched field with for the gaining of his owne and hath won them by conquest out of the
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
ask Christ for it say Lord give mee thy love I have heard so much that I am taken with thy love Lord give mee thy love I say come to Christ cast thy self upon Christ in the Promise say Lord thou hast said thou wilt love freely and why not me freely and for encouragement let me leave that sweet word with you Joh. 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Him that comes I will in no wise cast out whatsoever he comes for True Gospel Humiliation One SERMON on Zach. 12.10 And I will pour upon the House of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon him whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first borne THis whole Chapter is nothing else but a bundle of precious Promises laid down in a Prophetical manner of great and glorious things to the Church and people of God in the last dayes It tells us what God will doe to and against the enemies of his Church and what God will doe for and in his people and therefore if you observe it the Prophesie of this Chapter verse 1. it is called the burden of the Lord for Israel Mal. chap. 1.1 calls his the burden of the Lord to Israel because what he spake was mostly against Israel in way of reproving them for their sins and so it was directed to them this is the burden of the Lord for Israel because what is here spoken it is either something that God will doe against his enemies in the behalf of Israel for Israels sake or somewhat which God in a way of Grace and Mercy will doe to Israel or bestow upon Israel though I take it it is called the burden of the Lord for Israel in the first respect in respect of what God in the last dayes will doe for Israel against his enemies for if we take it for what God in a way of Mercy will doe to Israel it cannot so properly be called a burden now here we finde God in vers 1. being now to appear for Israel against his enemies coming forth in the greatness of his power be comes forth as the Psalmist speaks like a Giant refreshed with wine and as Esay saies as one that would work and none should let it the first sight wee have of him wee behold him in the greatnesse of his power saith the Lord which stretcheth forth the Heavens and layeth the foundation of the earth he comes as one travelling in the greatnesse of his strength mighty to save and as hee appears in the greatness of his strength so of his Wisdome too that formeth the spirit of man within him as to say his Wisdome is farre beyond the wisdome of any man or of all men put together for whatever is in any man or men it is from him he hath put it in them hee foreth the spirit of man within him Thus God comes forth being to march against his enemies in the behalf of his people in the greatness of his Strength and Wisdome as one that is able to doe it and will carry the day and to the end that all his Adversaries might quake and tremble at the very newes and noyse of such an enemy so wonderful in power and policy coming against them But you will say What doth God doe now he is up why as he ariseth in the greatnesse of his power and wisdome so being up hee doth great and wonderful things and therefore at the very beginning he calls for a behold from his people vers 2. Behold denoting that he would have his people in an especial manner to attend unto and observe the things he was at present doing and about to doe Now what are they why you finde in the following words and verses some things that he would doe against his enemies and some things for his people As first he would make Jerusalem a cup of trembling c. As a man that drinks up a cup of Poyson through the operation of that within him is inwardly filled with trembling the Natural spirits and vitals whilst they are in combate with the Poyson doe tremble so all those which should head and be gathered together against Gods Judah and Ierusalem thinking to drink up Ierusalem and to devour her they shall finde Ierusalem to be unto them like a cup of Poyson it should set them all on trembling and instead of ruining Jerusalem they should bee ruined by her And againe vers 3. In that day i.e. in the last dayes as I shall clear afterwards will I make Jerusalem a burdensome stone as a man that offers to take up a great stone too heavie and weighty by farre for him to bear sinkes downe under the same and is crushed to peeces by it so those whosoever they be though all the earth bee gathered together which shall make War against Gods Ierusalem thinking to dispose of and carry her about at their pleasure shall finde her to bee so weighty a burden that they shall even sinke down under her and bee crushed in peeces by her And again vers 3. I will smite every horse with astonishment and his Rider with madnesse and I will open mine eyes upon the house of Judah Horse and Horsemen wee know are the strength of an Army Now when a Horse is filled with astonishment wee see hee flyes back and instead of offending the enemy hee destroyes friends and so proves the ruine of those who march out with him And when a Horse is blinde hee is of no use at all to doe any service in a way of offence or defence And when a man is mad and hath lost the use of his reason hee can make no more difference than a very beast betwixt friends and foes but falls upon all alike and ever upon those that are next to him So that it is as if God should say In that day when multitudes of wicked men and the enemies of my Sion shall bee gathered together against her thinking to destroy her and root her out for ever then will I do this I will open my eyes i.e. I will cast a gracious and a merciful eye upon my Judah and for her sake I will make Horse and Horsemen i.e. the whole strength and power of the enemy altogether unserviceable for the doing of any hurt or prejudice to my Sion or for the defending of themselves from Sions stroak which shall fall upon them and serviceable onely for the ruining and destroying of themselves and of one another And again verse 5. Here wee have a Prophesie concerning the Governours of Judah as concernig Judahs enemies in the former verses and what is it Why this The Governours of Judah shall say in their heart it seems to mee from this verse and likewise
times of the Law God gave his Spirit but only to some few extraordinary men as Prophets c. in the beginning of the Gospel God poured it downe upon many more upon Apostles and many Brethren but not all but now in the last daies upon all flesh for I take it that this Prophesie of Ioel relates to the last daies though in the beginnings of it it was fulfilled in the Apostles time add so Ierem. 31.34 And they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall shall know me from the least of them unto the greatest of them saith the Lord speaking of the last daies it is said They shall all know me So Isa 65.20 The childe shall dye an hundred years old i. e. in knowledge very Children shall have the Spirit poured downe upon them O what a glorious time will this be when all the Saints shall be filled with the Spirit when you cannot goe to a Saint but you shall finde Gods Spirit breathing in him and how should this stirre up every one of us upon whom these last daies are coming if not come to labour after the Spirit Is it not a shame that the nearer this time comes the more Carnal instead of Spiritual we should be Obs 3. All grace it from the Spirit of God the spirit of grace we have no grace in our Nature but all is from the Spirit as the fruits thereof Gal. 5.22 23. But the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance Obs 4. The gift of the Spirit is the gift of Free Grace This is taken from those words the Spirit of Grace interpreted in the latter sense Obs 5. One maine and special work that the Spirit of God puts Souls upon where it is is the work of Supplication or Prayer and Supplications the Spirit coming from God it loves much to be carrying out those Souls where it is to God Prayer it is a Natural work to that Soul where the Spirit is and as the Spirit of God puts Souls upon Prayer so the Spirit of God acts the Saints in Prayer or as the Apostle saith Rom. 8. Prayes in them sometimes by enabling them with words sometimes by filling them with groanes unutterable i. e. a Soul that prayes by the Spirit hee hath inward groanings for many things more than hee can utter it may be he speaks one Petition and at that instant groanes for twenty the groanings of the spirits in the Saints hearts whilst they are in prayer being farre more large and extensive than the expressions of the mouth are or can bee and which may bee a matter of abundant comfort to us the answer of God is not according to the expressions of our mouth but the desires and groanings of his owne Spirit O would we know then how to pray as we should let us labour for the Spirit we shall never pray without it perhaps we may speak good words and fine expressions as many can who yet never prayed in their lives and know no more what Prayer means than I know the way to Rome but alas prayer doth not lye in these things in speaking good Language and putting up fine Petitions if that be all no Prayer is another thing it is the breathings of the Spirit in the hearts of the Saints after God and to God many times that soul prayes and that excellently powerfully who perhaps is not able to speak a word or if hee do hee is not able to speak ten words true sense together when as another which speaks fluently and orderly and that for houres together perhaps prayes not a word all that time Observ 6. In the last dayes there shall bee a greater powring forth of the Spirit than ordinary This I gather from the last thing in opening the words viz. the time when this shall bee that day Hence the word pouring is much used when the giving of the Spirit in the last dayes is spoken of denoting an abundant measure of the Spirit which shall at this time bee given forth for what was formerly wherein God did as it were drop his Spirit now hee poures it forth and the reasons are because God hath greater works to do in the last dayes and the Church comes nearer to mans estate and the people of God have more and greater enemies to incounter with than in former times they had and therefore God gives them more of the Spirit what a mercy then is it to be brought forth and to live in the last dayes And how doth it call upon us all the nearer these times draw on to bee the more spiritual Thus much for the Observations from the first part of the words I come now to the second the effects of this powring forth of the Spirit They shall look on him whom they have pierced Observ 7. The sins of beleevers do pierce Jesus Christ This is implied in that they look upon him whom they have pierced Observ 8. Christ must bee looked upon as pierced by us before wee can mourn They do not mourn nor shed a tear till then Observ 9. When Christ is looked upon as pierced by us then wee shall mourn They look on him and do mourn Observ 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning And they shall mourn for him as one mourneth for his onely Son Observ 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit I will poure out my Spirit and they shall look and they shall mourn I shall wave all these and pitch upon one Observation from the latter part of the words which is this viz Observ True Gospel-humiliation doth arise from a looking upon a pierced Christ In the opening of this point I shall shew 1 That it doth not arise from any other thing and doth from this 2 What manner of looking upon Jesus Christ that is which doth beget true mourning or Gospel-humiliation 3 How this Gospel-humiliation is begotten in the soul from a looking upon Jesus Christ Of the first That it doth not arise from any other thing and doth from this 1 It doth not arise from nature There is a kinde of humility in many a man by nature but this is not Gospel-humility and there is too a natural sorrow but this is not Gospel-humiliation This is an herbe that grows not in Natures garden any other humiliation saving Gospel-humiliation may grow there 2 It doth not arise from imitation of others the examples of others Some things which are not natural are done by imitation as an Ape will do many things by imitation which are not natural but this doth arise from hence seeing another humbled and imitating him 3 It doth not arise from a sense or discerning of sin in a man Many there are who see their sin and will acknowledge the same natural light
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
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
worse than the former when men doe not only study Niceties and make Lawes for themselves but when they have so done will make Lawes for their Brethren and binde their Consciences to those Lawes which they themselves have made Now wilt thou exercise thy self in things of this nature take heed then thou make not thy Conscience the rule of thy Brothers neither make Lawes over him in such things as thou canst not assure his Conscience Christ hath made them I had rather yeeld in a hundred things of this nature to a Brothers weaknesse than by an absolute Law of his making to be bound up to one Let Saints therefore be wary of tying their Brethren hand and foot in such things wherein Christ hath left them free for Saints if tied will not doe that which if they were left to their liberty they ought to doe as I remember Luther saith to the Papists about eating their meats and observing their dayes leave us saith he to our liberty wee will cat your meats observe your dayes but bind us hereto and wee will doe neither 5 And lastly Take heed thy spirit grow not hence by degrees to an affectation of novelty or new things Many there are who first take delight to pry into dark and curious questions and when they have gone on thus a while there is nothing will please them but new things and curious things they grow out of love with old truth and spiritual heart matters these are fet by and it must bee some fine new tickling question that is fit matter only for their thoughts and meditations and as for all things else they account them but low things and those that hold them and press them men of lower light and of a lower forme as they say I am almost confident of if that most of the errours this day broached or on foot in England or elsewhere doe grow out of this root viz. A neglect of exercising the heart about spiritual things and a desire to be alwaies prying into dark things from whence by degrees there creepes into the Soul a love of novelty and new matters which no sooner is in any but the heart is as prone and apt to suck in errour as a spunge water and of all spirits in searching after truth I should desire the Lord to keep me from this a spirit delighting it self in and affecting novelty and new things The Reasons of this Point with the Application I shall leave to the next opportunity The Second SERMON ON 1 Tim. 6.11 Follow after righteousness godliness c. THe last opportunity I had in this place I told you that the Apostle gives these words as a direction to his Schollar Timothy and in him to all Beleevers how to escape the dangerous errours and evils that then were or at any time should be abroad the direction is to follow after righteousnesse godlinesse c. as if hee should say employ thy self and thy heart about these things and there is no fear of receiving hurt by the other In General I told you the things he mentions are all spiritual things whence I laid before you this observation viz. Doct. That the only and special way for a Saint to bee delivered from the errours and evils of the times he lives in is to have his heart as much as may be taken up with and his spirit exercised about high and Spiritual things I proved it then unto you and also shewed you what I did meane by Spiritual things I now proceed to the Reasons why the exercising the heart about Spiritual things is such a preservative against the errours and evils of the times we live in Reas 1. Because such a heart as is exercised about Spiritual things findes not leasure to run out after those poor low things which others trifle away their time and lose themselves about Many there are in the world of whom it may be said as Pharaoh once said of the Israelites Yee are idle yee are idle who are very Idlers and doe nothing at all in Spirituals by reason whereof their hearts have a great deale of leisure which because they would be doing and finde nothing to take too they busie themselves just as Children and Boyes doe when they are idle about this toy and the other such a querk and such a query their time and thoughts are busied about and they are continually fancying and inventing new Notions and Chymaera's and this bears the Bell and is all in request to day and this to morrow and thus they strangely lose themselves running from one fancy unto another till in the end they have out-run Reason Religion and all Whereas now a Saint which hath his heart exercised about spiritual things is like a man which is in great dealings and trading which hath many weighty affairs under his hand together and is by reason hereof so full of employment that he cannot finde time to beat his braines about this querk and the other query all the time that he hath is little enough and too little to follow so as that he may not be a looser of his greater employments hee findes that had hee two dayes whereas he hath but one time would be too little for him to busie himself how hee might enjoy more communion with God understand more of the great Mysteries of Godlinesse get his heart more mortified his graces more quickned c. though hee should allow other things no time at all Because to a heart that is exercised about spiritual things other things are dry and empty such a heart neither findes relish in them nor satisfaction from them a spiritual heart delights in things and relisheth them as they are spiritual that which much relisheth a carnal heart is very dis-relishing to the Spiritual man As take a Carnal eare that loves to hear things where there is a great deale of curiosity and of the varnish of Humane wit and Wisdome but now take a Spiritual eare that delights to hear such things as have in them evidence and demonstration of the Spirit and power and findes a dis-relishing of other things So take a Carnal eye that delights to behold such things as please the Natural sense and delight the Fancy but now a Spiritual soul that delights to behold such things as may elevate the Soul and raise the affections more towards Heaven so take a Carnal heart that is well pleased when it is exercised about toyes this vaine needless question and the other but now a Spiritual heart that can take no comfortable relish in things of this nature but they are dry and empty unto it and therefore it shuns and avoyds them and so escapes the danger that comes by them 3 Because such a heart as is exercised in and taken up with Spiritual things lives as I may say in another world whither these vapours which make the braines of many men giddy and their conversation unstedfast doe not ascend he lives in the heavenly world and is
under Joshua it had its observation In like manner the Old Covenant can binde but it cannot loose can declare and offer liberty but never give Hagar is in bondage and her children But Jerusalem which is above is free Gal. 4.26 I might inlarge Discourse upon this head but it would not bee suitable to the nature of a Preface The New Covenant is a Covenant of grace distinguished from the Old in the firmnesse of it This conclusion standeth clear in the light of the former because free and full therefore everlasting every supposed breach inferring either a failing in the condition on mans part and so the Covenant is not free or a failing in the creation on Gods part and so it is not full in either assertion is the destruction of the glory of the first Covenant 1 The New Covenant is the will of God not onely imposing or approving something to be done by us which will is terminated upon duty but also disposing and ordering us and all that is to bee done in us for us by us or upon us which will is terminated upon event The will of God in the former consideration may bee resisted and broken Luke 12.47 the will of God in the latter sense stands for ever Rom. 9.19 Isa 46.10 in which will is that Covenant Gen. 9.11 to which the New Câ—venant is compared Isa 54 9. 2 Tâ—e New Covenant is confirmed in Christ Gal. 3.17 as there is no standing but in him so wee may bee bold to say There is no falling but with him if so bee wee are found in him his mercy is ours Isa 55.3 his blessing ours Eph. 1.3 his inheritance ours Rom. 8.17 wee dyed in him rose in him were with him in his welcome from the grave when the Father said Thou art my Son for ever See Psal 89.4 c. 3 The New Covenant is the subject matter of Christs Intercession who is our Melchisedeck a Priest for ever and hee ever liveth as a Priest to make Intercession for us Heb. 7.25 If Christ intercede hee is heard Joh. 11.42 If hee intercede for covenant-Covenant-grace hee is heard for it If hee intercede for ever hee is heard for ever and that which he intercedes upon abideth for ever Sometimes Christ did intercede as a man for himselfe in the pure and spotlesse self-self-love for his neighbour in that love which did lead him to seek good for another as for himselfe but then his intercession were conditional either expresly as Father if it bee possible let this cup pass away or implicitly as when hee prayed for his persecutors saying Father forgive them c Hee did intercede also as a Mediator Joh. 17.9 and such intercessions were alwayes absolute and absolutely fulfilled in which hee was not as a Petitioner barely but an Advocate having Law and Justice on his side Such as inquire into this grand Charter of Christian priviledge know that much more might bee said to each particular and with much more evidence and clearnesse of conviction for it is not every ones portion to bee able to furnish out a tall ship if a poor Fisher boat if a plank or board may help a tossed soul into the bosome of the New Covenant I have my end Let the Lord whose strength is made perfect in weaknesse have all the glory Of the Old Covenant Gal. 3.30 Cast out the Bond-woman and her Son for the Son of the Bond-woman shall not bee Heir with the Son of the Free-woman THese words are by our Apostle quoted from Gen. 21.10 being taken out of Abrahams History whether by referring them wee shall soon see their literall meaning Abraham as the Apostle tells us had two Sons one by Hagar a Bond-woman another by Sarah a Free-woman Of these two Ishmael the Bond-womans Son mocking at Isaac the Free-womans is adjudged First by Sarah the Free-woman after that by God himself to bee cast out Cast out c. The words then Originally are but the substance of what Sarah did motion to Abraham concerning the Bond-woman and her Son viz. That it was a thing very meet and fit and deserved on their parts considering that the Son of the Bond-woman nursed up under his Mother was become a Scoffer that Mother and Son both should bee casheered Abrahams Family This motion though at the first it touch Abraham to the quick to think of parting with his Son his beloved Son his first-born yet to shew that sometimes the weaker may see Gods mind and will whilst the same remaines hid from the stronger God himself approves of Sarahs motion and by declaration of his owne will in the thing ratifies it which thing though so grievous at first yet so soone as Gods will appeares to bee in it Abraham straightway puts it in execution Hagar the Bond-woman and Ishmael the Son of the Bond-woman are both cast out This is the literal meaning of the words but our interpretation is not to rest here but to look further viz. to that great and glorious Mystery that lies couched in them for as one principal way of Gods Dispensation of truth to his people in Old Testament times was by Types so the Apostle tells us plainly Gal. 4.20 that these things were an Allegory To finde out therefore the Mystery wrapped up in the History it will bee needful that wee take a particular view of the several Types themselves which conjoyned doe make up this beautiful Allegory These unvailed the coast will be clear and a way open for observation Now for the better understanding hereof let us consider that as Hagar the Bond-woman and Ishmael her Son were Types on the one hand so Surah the Free-woman and Isaac her Son were Types on the other Again as there was something Typical in Ishmaels seeking to bee Heir or at least to bee Co-heir with Isaac so also was there in his being cast out thereupon and the sole inheritance being devolved upon Isaac The Types unvailed speake thus Hagar the Bond-woman signifies the Old Covenant or the Covenant of Sinai this is the Apostles owne interpretation Gal. 4.24 These are two Covenants the one from the Mount Sinai which gendreth to bondage which is Hagar Ishmael the Son of the Bond-woman the Seed Children or Off-spring of the Old Covenant i. e. such as are begotten nourished and brought up by the force and efficacy of the Old Covenant Contrariwise Sarah the Free-woman signifies the New Covenant which thing must of necessity so be because Hagar and Sarah are in the Apostles sense the two Covenants of which Hagar is the Old it therefore remaines that Sarah must be the New Isaac the Son of Sarah the Children or Off-spring of the New Covenant i. e. such as are begotten to God nourished and brought up by the vertue and efficacy of the New Covenant Againe Ishmaels seeking to bee Heir or at leastwise Co-heir with Isaac did signifie That it is a thing natural to the Seed of the Old Covenant to make after the inheritance by the