in it making that the maine laying the stresse of their whole religion there Now I desire this may bee considered of us all that the maine Gospel-walking is the Spirit and though I am to walk in outward formes so farre as they are of Christs institution and to use them yet the maine of Christian Gospel religion lyes not so much in the outward forme as in the inward spiritual worship Therefore Paul speaking of Gospel-worship makes in principally to consist in this as Rom. 1.9 For God is my witness whom I serve with my spirit in the Gospel of his Son c. and Chap. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the Spirit and not in the Letter whose praise is not of men but of God and Phil. 3.3 For wee are the circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh and so Christ himself opposing the Legal and Gospel worship Joh. 4.21 22 23 24. shewes us that Gospel worship is chiefly and mainly worship in spirit Jesus saith unto her Woman beleeve mee the hour cometh when yee shall neither in this mountaine nor yet at Jerusalem worship the Father yee worship yee know not what we know what we worship for salvation is of the Jews But the hour cometh and now is when the true Worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and in truth And therefore in Psam 45. which is a Prophesie of the Church of the New Testament it is said that the Kings daughter is all glorious within shewing us that the Saints of the New Testament their glory should be chiefly in inward graces This is the difference betwixt Old Testament worship and New Testament in the time of the Old Testament their worship did lye mostly in outward things outward observations of times and places c. the inward worship it was vailed under the outward So in the New Testament the maine worship is inward worship in spirit and the outward in many things seems to be vailed under that yet as then the outward worship did not exclude the inward but the inward was required and without in the outward was nothing so now the inward worship doth not exclude the outward but the outward is also required and where it may bee performed and is not I may say without it the inward is little or nothing as to Gods acceptance thereof Therefore I say let us not put too much in the outward forme though were are not to despise it yet let us not put too much therein Quest But when may a man be said to put too much in an outward forme Ans 1. When a mans whole religion lies in that when a man hath nothing to shew him to be religious or to make him so but some outward forme Many there are which goe with some outward forme upon their backs and doe but strip them of this their garment and they have no more Religion than the most irreligious man living they have nothing to shew them to be religious or to difference them from other men who have no religion at all but live without God in the world save only this they are in such an outward way or they doe now and then performe such an outward duty take them out of their way and from their duty and they have no more religion than a Horse all their religion it lies in the outside they have as little in their heart though they seeme to have much on their backs as any other men And indeed it is a very usual thing with many persons who faine would be rellgious and love to be so accounted and have no stock within to trade with to drive on a trade for a while as long as they can in this way Now I say when all a mans religion lyes in the outward forme it is evident such a one puts too much in it Thus it was with the Jews in Christs and the Apostles times their whole religion lay in this that they were the Sons of Abrcham and circumcised c. but see what Paul saith to them Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God 2 When a mans love and charity is bounded up within the line of his own form or the way hee is in or opinion hee holds When a man hath no charity to spare for any but those that jump with him in his own way or opinion or if hee have charity for them yet because they do not fully accord with him in every thing hee can allow them but a little of his love or of the exercise of this his charity I have known some my self who have been so high against baptising of Infants that their charity would not allow that man one grain of grace who could not set his seal presently to this their opinion I speak not this to throw dirt in the faces of any but only to shew how that some men there are who put too much in Forms Paul undoubtedly you will all grant it had as much cause to bee confident of the truth of those Ordinances and Traditions hee delivered to the Churches as any man now living hath of his own way or opinion and yet hee had so much charity as to allow him to bee a brother which did not come up to his Traditions 2 Thess 3.14 15. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother 3 When a man is so addicted to his owne way or forme that he cannot with patience hear what in a way of Christian love or humility is or may be said against it I speak of such things as are disputable where godly men have somewhat to say pro and con as we say now when a man is so set upon some outward forme that hee walks in or hath taken up as that hee cannot without flying out and shewing much passion much of man hear a word against any thing or principle by him taken up it argues hee puts too much in that outward forme though he may be in the right as to the thing yet this argues him to put too much in it Thus the Jews in the two and twentieth of the Acts they gave Paul audience till he came to those words Depart for I will send thee farre hence unto the
have fewer Ordinances I mean outward Ordinances and those wee have are more spiritual Gospel-worship is one step nearer to Heavenly than Legal worship Persons are more Spiritual Saints of the Old Testament excepting some few who were the Pen-men of the Holy Ghost had but a little of the Spirit the Spirit then being not powred down then the promise of the pouring out of the Spirit being made to Gospel times Precepts are more spiritual compare the ten Commandements of Moses with the Precepts of the New Testament and see how spiritual the one are in regard of the other Promises are more spiritual abundance of their promises did relate to outward and temporal good things wee under the New Testament have but few promises of outward and temporal things but abundance relating to spirituall and eternall things therefore saith the Apostle Heb. 8.6 The New Covenant that is the Gospel is established upon better promises than the old was Yea the whole administration take it in the bulk is more spiritual and therefore when the Apostle compares the two Administrations he calls the one the Letter the other the Spirit 2 Cor. 3.6 Moses or the Legal Administration is the Letter Christs or the Gospel Administration the Spirit So also the conversation or walking of Saints under the Gospel is more spiritual by far then theirs was under the Law and therefore it is called a walking in heaven Phil. 3.20 3 Because There is a mighty power that goes along with a Gospel-walk The Spirit is called Power Luke 24.49 Now take a Gospel Saint and he hath more power than five hundred Legal persons I can do all things saith Paul through Christ that strengtheneth mee 4 Quest But do all those that are freed from condemnation Walke after the Gospel Answ Yea though here that there may bee nothing laid as matter of temptation before scrupulous and troubled souls consider that there are two sorts of persons that are freed i.e. actually freed from condemnation 1 There are some are freed from condemnation but being but newly come to this their freedome and having been all the time of their life before trained up under the Law in the School of the Law and been Apprentices to the Law they can hardly beleeve it the thing seeming strange to them that they should bee from under their other Master that they are freed and therefore though they are indeed freed from condemnation yet not beleeving it or with difficulty beleeving it And on the contrary being with ease perswaded that they are still under the command of their old Master their walke which hath much dependance upon the knowing or beleeving this their freedome is not a pure Gospel-walke but rather an Old Testament walk a walk much like unto the walk of the Saints in the time of the Old Testament which as I have formerly shewed was neither purely Gospel nor purely Legal but partaking of either So that in these persons although there is somewhat of the Gospel at the bottome yet may there bee much of the Law at the top much doubting darkness fear terror c. and yet for all this they may bee true Saints and Gospel-walkers as the Gospel is at the bottome of their actions the Spirit of God at the bottome though darkness fear terror c. at the top 2 There are others who are not onely freed from condemnation but injoying and beleeving this their freedome and knowing that the Law their former husband hath now nothing to do with them but they are onely under the commands of Christ who is their King Law-giver and Husband their walke is a pure Gospel-walke i.e. there is not that darkness doubting fear self-love in their walking as in the walkes of the other but their actions do spring from pure love to God to the glory of God love to their neighbour c. Now the things that I have before spoken of as touching Gospel-walking do chiefly relate to these latter sort of persons Thus much for the opening of this Truth the Application I shall leave to the next opportunity The Application SERMON VII Rom. 8.1 Who walk not after the flesh but after the Spirit WAlking after the Flesh and Spirit as you have heard holds forth the one of these two either Legal or Gospel-walking or walking after the Old and New man I am upon the words in the first sense as they hold forth Legal and Gospel-walking and so I have laid down these two Propositions Legal walking is walking after the Flesh Gospel-walking is walking after the Spirit Of Legal walking I have spoken the last day I made an end of the Doctrinal part of the other viz. Gospel-walking I now proceed to Application Vse 1. Is it so that Gospel-walking is walking after the Spirit then hence we may learn the excellency of a Gospel-walk every thing the more of Spirit it hath in it the more excellent it is Now Gospel-walking is a walking after the Spirit there is much of the Spirit in it the whole walk of a Gospel-Saint so farre as hee walks according to the Gospel is directed by the Spirit and therefore it is of all others the most excellent walk This Gospel-walk it excels a pure Natural walk or a Legal walk in a pure Natural walk there the Principle is Natural light Natural conscience in a Legal walk there the Principle is fear and apprehension of wrath but now in a Gospel-walk the principle is the Spirit now by how much the principle is more excellent by so much the action duty the walk is more excellent As let a man have two Servants one serves him out of love and from a principle of ingenuity because he hath received some favour from the hand of his Master the other serves him for fear or in hope to receive somewhat from his Master he doth the most excellent service that serves him out of love and from ingenuity because the principle is most excellent whence that hee doth ariseth Gospel obedience is excellent obedience there is a stamp of Divine excellency upon that which is upon no other obedience in the world and the more any Christian comes to this to walk and to obey according to the Gopel the more excellent Christian he is A pure Gospel-walking it is the highest sublimest the most excellent walking on this side the walk of glorified Saints in Heaven which should bee a mighty encouragement to us all to presse after this Gospel-walk Vse 2. This shews us why there is such a Mystery in Gospel-walking that a meer Natural man cannot conceive what manner of walk a Gospel-walk is why because Gospel-walking is a walking after the Spirit The Natural man saith the Apostle perceiveth not the things of the Spirit neither can hee know them because they are spiritually discerned though a Natural man hath knowledge and insight into the things of Nature and the things of Morality because these are within the sphere of his reason and natural understanding and also
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
in Christ and another man ibid. Use 2. How blessed is the condition of every one that hath interest in Christ ibid. Use 3. Then how great a sinne and how much below their condition is unâ—â—leef in the people of God p. 112 Vse 4. This casts many persons and brings most men under condemnation ibid. Vse 5. This is comfort to the Saints against the guilt of all sin whatsoever p. 114 Serm. II. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ p. 115 That Saints have in-being in Christ proved p. 115. to 118 What in-being in Christ Saints have shewed p. 119 120 That by in-being in Christ Saints are freed from Condemnation proved p. 121 122 Object But I fear I have no in-being in Christ for surely had I in-being in Christ I should grow and thrive more than I doe c. answered p. 123 Object But my doubt is not so much about Gifts as Grace I doe not finde my self to grow in grace and this begets all my fears answered p. 124 125 Object But I doe not only finde a want of growth in grace but I clearly finde a declining in grace both in root and branches c. answered p. 126 Vse This shews us the glorious priviledges of all those that have in-being in Christ they are freed from condemnation p. 127 Serm. III. What is meant by Flesh and what by Spirit shewed in the general p. 130. to 133. in particular p. 133. to 136 What is meant by Legal walking shewed p. 137. to 140 When a mans walk may bee said to bee such a pure Legal walking or a walking after the Law as it is a Covenant of works shewed p. 140. to 145 Serm. IV. Why Legal walking is called walking after the flesh shewed p. 147 to 150 That those persons who are freed from Condemnation doe not walk legally or after the flesh shewed p. 150. to 152 An Objection answered p. 153 154 Vse 1. This discovers to us that there are abundance of rotten-hearted Professors in the World p. 155. to 158 Vse 2. By this we may also take a scantling of our actions as well as our persons p. 159. to 161 Vse 3. How sad and pittiful is the condition of Legal walkers they walk after the flesh p. 162 Serm. V. What Gospel-walking is shewed p. 164. to 166 That the Moral Law in Gospel-times is a rule to Beleevers proved by eight Arguments p. 167. to 172 That it is a rule only as it is in the hands of Christ proved by several particulars p. 172. to 174 Quest But how or in what way are wee to conceive of the Law as it comes in the hands of Christ answered p. 174. to 178 That to yeeld obedience to the Law as it is in the hands of Christ is Gospel-walking proved p. 178 179 Two great mistakes corrected p. 180 181 Serm. VI. When a mans walk may be said to be a Gospel walk or a walking after the Gospel p. 182 What is the Gospel Principle p. 183 Quest How shall I know whether the Spirit is the principle of my obedience answered p. 184 What are Gospel Motives p. 185. to 193 What are Gospel ends p. 193. to 201 Why Gospel walking is called walking after the Spirit p. 201 202 That all those that are freed from Condemnation walk after the Gospel p. 203 204 Serm. VII Vse 1. Hence we may learn the excellency of a Gospel walk p. 205 206 Vse 2. This shews us why there is such a mystery in Gospel walking that a meer Natural man cannot conceive what manner of walk a Gospel walk is p. 207. to 209 Vse 3. This truth it a touch-stone to try mens persons and actions by p. 210 Vse 4. Hence let us learn not to put too much in any outward forme p. 211 212 Quest But when may a man bee said to put too much in an outward form answered p. 213. to 218 Vse 5. Then you which are Gospel Saints follow the Spirit ibid. Quest But how shall I come to this to follow the Spirit answered p. 219 Quest But put the case the Spirit of God goes before me and I doe not know the same how shall I come to know it answered p. 220 221 4 Christs love to his owne On Joh. 13.1 The Text opened p. 222 223 Doct. Christs love to his owne is a choyse and an everlasting love p. 224 Who are meant by Christs owne ibid In what respects Beleevers are called Christs owne p. 225. to 231 That Christ hath a love to his own proved p. 232 That this love of Christ to his owne is a choyse and an everlasting love p. 233 234 The Application 1 Christ will not see his owne want p. 234 2 Let wicked men take heed how they wrong Beleevers p. 235 3 Let not Saints injure one another ibid. The second part of the Application 1 A Saint can never fall from the love of Christ p. 236 2 How blessed is the condition of the poorest Beleever ibid. 3 How then doe the Saints injure Jesus Christ c. ibid. 4 Take heed of sinning against this love p. 237 5 Serve God freely and without fear ibid. 6 Labour to get a portion of this love ibid. 5 True Gospel Humiliation On Zach. 12.10 The Text opened p. 240 to 251 Obs 1. That the pouring out of the Spirit upon any soul is the proper and peculiar work of God p. 252 Obs 2. In the last day 's the pouring out of the Spirit shall be very general p. 253 Obs 3. All grace is from the Spirit of God the spirit of grace ibid. Obs 4. The gift of the Spirit is the gift of Free Grace p. 254 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 ibid. Obs 6. In the last dayes there shall bee a greater pouring forth of the Spirit than or dinary p. 255 Obs 7. The sins of Beleevers doe pierce Jesus Christ p. 256 Obs 8. Christ must be looked upon as pierced by us before we can mourn ibid. Obs 9. When Christ is looked upon as pierced by us then we shall mourn ibid. Obs 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning ibid. Obs 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit ibid. Obs True Gospel Humiliation doth arise from a looking upon a pierced Christ ibid. That it doth not arise from any other thing and doth from this proved p. 257 What manner of looking upon Christ this is p. 258 How this looking upon Christ as pierced for sin begets this true Gospel Humiliation p. 260. to 264 6 The most effectual means to kill and subdue Sin On 1 Joh. 2.2 The Text opened p. 265 Obs 1. That the end of Gospel revelation is to keep men from sin p. 266 That this must needs be the end of Gospel
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
the two to chuse rather that God should be pleased than we Of Humility making us willing to stoop and vail our wills to God a proud will scorns to stoop Of Self-denial causing us to lay our owne desires and affections aside Of Patience enabling us to take any thing in good part from God without hard thoughts or words of or against his Dispensations Of Contentedness in suffering God to take any thing from us yea though it be our will which the most of men had rather part with their lives than part with Secondly I call it a frame wrought by the holy Spirit to distinguish it from meer Natural and Moral frames or those frames which may be in a man by the temper and disposition of nature or the exercise of morality Some persons there are that either by natural a sposition or moral exercise have so excelâ—ed in patience meekness temperance c. that a diligent observer of them should rarely in â—â—poâ—t of these things ever perceive them to be in the excess such have been among the Heathens formerly and such though they are thin sown may here and there be found yet but these dispositions though they seeme so calm as not to be disturbed by any acts or changes of the Creature neither doe nor can submit to the will of the Creator as is evident hence because being despoyled of those Vices opposite to the aforesaid Vertues they have and doe even thereby nourish and allow in themselves other Vices as Self-estimation Vain-glory c. as repugnant to the Will of God yea rather more than any of the other Thirdly I call it a frame within us to note the seat of it which is the inward man This submission to the Will of God it is a thing seated deep in the innermost parts of the Soul Hence 1 It is not alwaies visible in that Soul in which it is 2 It consists not in notion and speculation which is a thing more outward so much as in the exercise of the heart and action of the Soul 3 It can be only in those that are the true Children of God and Members of Jesus Christ because in all others not Gods Spirit nor any thing of its but Satan the Prince of Darkness bears rule in and possesseth the inward man Fourthly I call it such a frame by which the will of the Creature is brought freely quietly and with a holy delight to lay its self down at the feet of God to be disposed of according to his will not its owne 1 Freely this prostrating its self and its will at the feet of God is where this grace of true submission to Gods will dwells a free act This distinguâ—â—â—th it from that constrained submission found â—…me Some there are that will say when a cross an affliction comes well this is the Will of God I must submit to it but this Divine submission is another thing it makes the Soul not to submit of necessity but of choyse So farre as this Grace acteth in any the heart chooseth to be what it apprehends it is Gods Will it should be 2 Quietly that is 1 Without murmuring or repining at the thing Though Israel followed the Cloud and therefore are said to go after God in the Wilderness Jerem. 2.2 yet they did not submit to Gods VVill but were Rebels Numb 17.10 chap. 20.10 because they were ever murmuring 2 Without fretting which is somewhat more than the former the waspish Child frets when the Father or Mother on 't lets him have his will but the towardly obedient Child frets not when his Father denies him this or that thing because hee wills to have nothing but what his Father will let him have 3 Without charging God foolishly i. e. complaining of his dealings as though hee were hard and over severe to us This was a sweet frame in Job chap. 1.22 yet here mistake not I doe not say that we should especially when the thing in which we are to submit sits very close and pincheth hard make no complaint to God that were stupidity but we are not so to complain as to charge God or lay any blame on him I may in a sober submissive way tell him how great my affliction is how unable I am to bear it but I must not blame him for laying it on me 4 Without striving and strugling against the streame i. e. running cross in our affections desires endeavours to that thing which God is doing or about to doe with us 5 Without perplexing our selves about the issue VVe ordinarily look to the issue of Gods Actions concerning us O what will be the issue and we conclude the worst whereas our duty is where we see his Will to be quiet and trust him with the issue of his actions 6 Without shifting and sharking to avoyd Gods will How did Jonas shark to put off that work God sent him about and Moses little less at first when God was sending him into Aegypt 7 Without providing our selves before-hand with shelters to fence our selves against that evil that we doe fore-cast will come upon us by giving our selves up to Gods Will. Some will doe Gods Will but so as that if danger befall them they will have their shelter ready and be provided before-hand whereas this is an Argument of a distrustful unquiet spirit my duty is to doe what I apprehend is Gods Will and trust God to shelter me 8 VVithout risings swellings and boylings of heart against God bringing forth desperate speeches such as was that 2 King 6. last 3 With a holy delight i. e. approving of the thing and delighting in it whatsoever it be so farre as I see Gods Will therein thus Eli 1 Sam. 3.18 It is the Lord let him doe what seemeth him good Thus also Hezekiah Isa 39.8 Good is the Word of the Lord. Fifthly and lastly I adde in every thing i. e. in every thing so farre as God shall make knowne his VVill in that thing but not otherwise for this Divine submission is to that thing that hath Gods VVill written upon it and not unto a blank II. The DIVISION of it THis submission to the Will of God is two-fold 1 GENERAL which I take to be this when the bent and inclination of the Soul stands to that thing whatsoever it be which is the Will of God when God shall reveal and make known to me his Will to be in that thing This may be where particular acts of submission are not 2 PARTICVLAR which I understand to be this when the Will of God being revealed to me in this or that particular case whatsoever the case be though ever so contrary to my owne will or interest yet I strait way submit to and close in with the VVill of God Upon this distinction I ground these two Positions 1 That when the particular thing in which I am to submit is dark to me a submission to the Will of God in general is of God accepted and accounted submission to
sin removed which brings under condemnation and another to have the being and acting of sin removed Paul had the guilt removed yet not the being or acting Rom. 7. 2 It is one thing to be under sin as sins captive another as sins servant Thou art under sin but is thy will against it The evil that thou doest doest thou hate and count it thy burden and hell desiring as earnestly the mortification as pardon of it thou art then not under sin as sins servant but onely as its captive as Paul was Rom. 7.24 and yet hee triumphs There is no condemnation Object O but were I freed from condemnation I should have more life in Duties Ordinances than I have Answ 1. There is a difference betwixt the having of life and the feeling of it do not say because thou doest not feel life therefore thou hast none 2 Thy feeling the contrary to wit a want of life argues thou hast it for a dead man feels nothing Use 1. See then what a vast difference there is betwixt the condition of one that hath interest in Christ and another mans the one is freed from condemnation the other is under it There is as much difference as is betwixt one man going up the gallowes to bee hanged and another going from the gallows with a pardon in his hand to the Court there to sit at the Princes Table 2 How blessed then is the condition of every soul interessed in Christ Such are freed from condemnation David Psal 32. saith Blessed is hee whose iniquities are forgiven Why because such a one is freed from condemnation take away the cause you remove the effects so take away sin and condemnation ceaseth the blessedness therefore lyes in this that such are freed from condemnation O who would not then seek an interest in Christ what Drunkard Swearer in this Congregation but would do it when the condition of such is so blessed A man when frantick or mad though condemned to dye yet hee thinks his condition as good as the best but when hee comes to himself and sees where hee is then hee cryes out O that I were in the condition of such a one and such a one So when men are mad after their lusts and besotted with them they think their condition good though under a sentence of condemnation but when such shall at the houre of death or judgement come to themselves and see where they are then shall they cry out O that I were in such a ones condition and such a ones Balaam when hee came to dye would dye the death of the righteous So when men come to dye O then that I were such a one whom if they could they would have hanged while they lived 3 Then how great a sin and how much below their condition is unbeleef in the people of God Soul hath Christ freed thee from condemnation and wilt thou distrust him for salvation And doth Christ say as much to thee and wilt thou by unbeleefe give Christ the lye Deale not thus O soule by thy loving Saviour 4 This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not interest in Christ and such and onely such are freed therefore all others are under it still 1 Art thou one who livest and walkest in prophane courses a Drunkard Swearer unclean person c. thou art one cast by this doctrine for as yet thou hast not interest in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walke in darkness wee lye and do not the truth If such have not fellowship with Christ then no actual interest in him communion flows from union if it bee a lye to say they have communion much more to say they have actual interest and consequently union 2 Art thou a moral man and restest here thou also hast as yet no interest in Christ Heathens many of them did excel in Morality yet knew not Christ The Scribes and Pharisees came behinde none of our Moralists yet hear what Christ saith to them Matth. 5.20 For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 3 Art thou a Religious man or an outward Professor resting here in thy outward Profession and the performance of some external duties Stand thou by too thou hast not as yet interest in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not interest in Christ is there no hope for a soule in this condition Answ No continuing in it but mistake not hope there is thou mayest yet come to Christ and so come out of it and so although for the present thou hast not interest in Christ yet possibly coming to Christ thou mayest have it and then there is hope for thee I say soul which soever of these conditions is thine there is hope thou mayest come to Christ and in this way there is hope for thee Art thou a prophane sinner a persecutor read 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief Mark 3.28 Verily I say unto you All sins shall bee forgiven unto the sons of men and blasphemies wherewithsoever they shall blaspheme Art thou a moral man so was Nicodemus Joh. 3. Art thou an outward professor only and so an hypocrite indeed read Isa 65. vers 2. with 5. I have spread out my hands all the day unto a rebellious people which walketh in a way which was not good after their own thoughts which say Stand by thy self come not near to mee for I am holier than thou these are a smoak in my nose a fire that burneth all the day 5 And lastly This is comfort to the Saints against the guilt of all sin whatsoever Are souls in Christ freed from condemnation Then poor soul thy sins shall never condemn thee they may rob thee of thy peace and comfort here but shall never of thy Crown and glory hereafter they may bring corrections upon thee but never condemnation for thou art freed from that Amen SERMON II. ROM 8.1 There is therefore now no Condemnation THree Observations I have raised from these words 1 That it is a Saints priviledge to be freed from Condemnation 2 This comes from our in-being in Christ 3 Those who are freed from Condemnation are such who walk not after the flesh but after the Spirit I handled the First the last day now for the Second viz. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ In the
the performance of some external duties stand thou by too thou hast not in-being in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not in-being in Christ Is there no hope for a soul in this condition Answ No there is no hope for thee in this condition that is continuing in this condition but mistake not there is hope thou mayest yet come to Christ and so come out of this condition and so though for the present thou hast not in-being in Christ yet possibly by coming to Christ thou mayest have it and then there is hope for thee I say Soul which soever of these conditions is thine there is hope thou mayest come to Christ and then there is hope Art thou a prophane sinner read 1 Tim. 1.15 Mark 3.28 Art thou a persecutor so was Paul Art thou a moral man so was Nicodemus Art thou an outward professor onely and so an hypocrite indeed read Isa 65. vers 2. compared with the 5. Therefore I say poor soul though there is no hope for thee in this condition thou hast not at present in-being in Christ and so art under condemnation yet hope there is thou mayest come out of it and bee freed from condemnation What Legal walking is SERMON III. Rom. 8.1 Who walk not after the flesh but after the Spirit HAving already spoken from this Text to the Saints priviledges viz. Freedome from condemnation and the rise thereof viz. In-being in Christ I now come to the last and principal thing contained in the words and that which moved mee to choose them for the subject of my Discourse having hastened over the other thing that I might come to this and that is the distinguishing character of those persons who enjoy this priviledge to bee freed from condemnation and that is Walking not after the flesh but after the Spirit Not a man nor woman in the world hath any right unto or do enjoy this blessed priviledge but those who have this character upon them of walking not after the flesh but after the Spirit There is abundance more in these words than at the first blush there seems to bee in them the marrow and sweetness of these words lyes in the breaking of the bone or in the explication of the termes what is meant by FLESH and what by SPIRIT FLESH and SPIRIT are very general termes and of a large extent in holy Scripture taking in betwixt them both all the motions actions thoughts inclinations wisdome reasoning doing of man-kinde all being either flesh or spirit there is not a thought nor an inclination nor a reasoning nor an action good or bad but it is one of these two either Flesh or Spirit In which large extent FLESH comprehends whatsoever is contrary unto or is not of the Spirit of God Whatsoever thought reasoning or action whether it be a good moral action or an evill sinful action that is contrary unto that is not of springs not from the Spirit of God that is Flesh Again SPIRIT comprehends whatsoever is contrary unto and is not of the Flesh Whatsoever imaginations inclinations wisdome reasoning righteousness that is contrary unto that is not of the Flesh that is Spirit Or as a Godly man Mr. Cradocke upon Rom. 8.4 as it seems to mee doth better express it though in substance the same with what is spoken thus Flesh saith hee that takes in whatsoever is of old Adam Spirit whatsoever is of new Adam These two Adams being as hee saith the two roots beginnings beings or principles from whence all the motions proceedings actions wisdome righteousnesses of mankinde do flow and further as hee saith as two springs in a hill do convey their streams to two Rivers so these are the springs from whence arise all the thoughts purposes reasonings doings of mankinde good or bad all coming from one of these two which two were the onely publick persons that ever were in the world either Adam in Paradise natural Adam or the Lord Jesus Christ the spiritual Adam So that by Flesh is meant whatsoever is or comes of old Adam whether that natural or moral good which hee had before his fall some reliques of which wee partake of or that sin which hee drew upon himself and all his by the fall all is but Flesh well his natural moral wisdome and righteousness as his sin and unrighteousness is but Flesh so that all the thoughts intents reasonings wisdome doings of old Adam whether natural moral or sinfull are flesh and comprehended under the word Flesh By Spirit is meant whatsoever comes and springs from the new Adam Jesus Christ or the Spirit of Christ within what ever motion purpose thought inclination wisdome reasoning righteousness doing comes from Christ grows upon the root of Jesse that is Spirit Onely here I would exclude from Flesh and Spirit in the general sense it hath been laid down all those motions and actions which are purely natural having neither any thing of Religion nor sin in them but are in their own proper nature neither good nor evill as for mee to think or resolve whether I will do such a thing to day or to morrow there being nothing which doth necessitate or require mee to do it now rather than then or then than now to resolve whether I wil sit or stand go out of the door or stay within these and such like motions and actions in a simple consideration have neither good nor evill in them and therefore are not in the sense of the Apostle here used either Flesh or Spirit The upshot or conclusion of the matter in general is this To walk after the flesh is when a mans thoughts motions reasonings his wisdome righteousness his wayes proceedings practises run all in the very path and footsteps of old Adam either Adam in Paradise or faln Adam And to walk after the Spirit is when all these go in the path-way or steps of the new Adam Jesus Christ Thus much in the general now for a more particular inquiry into the meaning of these words of FLESH and SPIRIT I do conceive they have some reference unto what the Apostle had discoursed of in the foregoing Chapter Two things hee had been speaking of first Of the Law and Gospel shewing a beleevers liberation or freedome from the one and present station by vertue of Christs death and his marriage to Christ under the other Secondly Of the old and new man shewing that great and continual conflict that is betwixt these two in every beleever and the happy victory which beleevers in the end through the strength of Christ get over the old man the discourse of which hee continues to the very end of the Chapter Now as touching either of these it
is usual in Scripture-language to give the name of Flesh to the one and Spirit to the other The Law is called Flesh Rom. 4.1 compared with 2. What shall wee say then that Abraham our Father as pertaining to the Flesh hath found for if Abraham were justified by works hee hath whereof to glory but not before God Phil. 3.4 Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof he might trust in the flesh I more Comp. with the 6. v. concerning zeal persecuting the Church touching the righteousnesse which is in the Law blamelesse The Gospel is called a Spirit 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the letter but of the Spirit Both are together under these names or titles Gal. 3.2 3. This onely would I learn of you received yee the Spirit by the works of the Law or by the hearing of faith Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh What hee calls works of the Law and hearing of faith in vers 2. hee calls Flesh and Spirit in the third Again the old man is called Flesh Gal. 5.19 Now the works of the Flesh are manifest which are these adultery fornication uncleanness lasciviousnesse c. compared with Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin The new man is called Spirit Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you c. both together are under these names Rom. 7. last So then with the minde I my selfe serve the Law of God but with the Flesh the Law of sin Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh Matth. â—6 41 The spirit indeed is willing but the flesh is weak Now that there is good reason why wee should take both these and not one to hee here meant I think the scope shews us for the Apostle having spoken of both these things in the former Chapter and proceeding onwards to a glorious triumph in this hee takes the rise of this triumph from the consideration of the premises and that of both of them for one alone as may by good reason be made to appear had not been a sufficient bottome for such a triumph as if hee should say These things being so that through Jesus Christ as hath been cleared wee are delivered from the dominion of the Law and also from the tyranny of the old man in us there being now no longer any reigning Law over us nor reigning old man in us I therefore do conclude That there is no condemnation to them that are in Christ Jesus there being no enemy that can do it the Law without and the old man within which onely were able to do it having now no condemning power over them which persons that hee might give an infallible note and character of hee still keeping the scope describes them to bee such Who walke not after the flesh but after the spirit i.e. They are such persons who being by Christ set free from the Dominion of the Law and Tyranny of the old man do not walk after the one or the other and on the other side being by Christ brought under the power of the Gospel and regiment of the new man they do now walk as becomes in some measure Gospel Saints and new creatures These things being laid down and premised wee are to understand the words thus Walking after the Flesh i.e. Either first Legal walking to walk after or according to the Law Or secondly Corrupt walking i. e. to bee wholly and constantly swayed ruled or lead by the principles dictates or motions of the old man or unregenerate part Walking after the Spirit i.e. Either first Gospel-walking to walk after or according to the Gospel of Jesus Christ Or secondly Renewed walking to walk according to the rule principle motions and dictates of the new man or regenerate part in a Saint Now in saying that these two are to be understood by Flesh and Spirit I do not exclude any of those laid down in the general explication of the words no I do think that by Flesh the Apostle may mean all those viz. mans wisdome reason understanding outward priviledges c. and the contrary to these by Spirit But I name these two onely with their contraries because I think that although the other are included in Flesh and Spirit as general termes yet here these are chiefly intended being most agreeable to the Apostles scope and what hee had said in the former Chapter which gives rise to this verse I shall therefore begin with the words as they lye in the first sense to bee understood of Legal and Gospel-walking and so wee have in them two Propositions 1 Legal-walking is walking according to the Flesh 2 Gospel-walking is walking according to the Spirit 1 Legal-walking is walking according to the Flesh In the opening of this I shall shew 1 What I mean by Legal-walking or what it is to walk Legally 2 When a mans walk may bee said to bee such that is a pure Legal-walk 3 Why Legal-walking is called Flesh or walking according to the Flesh 4 That those persons who are freed from condemnation for such our Text imports do not walk Legally or after the Flesh in this sense 5 Answer an Objection and Lastly conclude with Application Of the first viz. What I mean by Legal-walking or what it is for a man or woman to walk legally Answ Legal-walking in the sense wee are now to speak to it is this To make the Law as the same is a Covenant of works the rule of our lives and actions and the alone touchstone to try our conditions by To walke after the Law or according to the Law as the Law is a Covenant of works that is Legal-walking That so wee are to understand here I prove thus because Legal-walking is here called Flesh and the Law is no where in Scripture called Flesh but as the same is considered under this notion as it is a Covenant of works If you take the Law in its self that is for the matter of it the substance of those things the Law requires so the Apostle saith the contrary of the Law Rom. 7.14 The Law is spiritual the matter or substance of the Law is spiritual injoyning spiritual duties requiring spiritual performance and designing to make the creature spiritual so that the Law in its selfe is not Flesh but rather it is a spiritual and an everlasting rule of righteousness But now look upon the Law whensoever it is spoken of under this notion as it is the old Covenant or a Covenant of works and then it is called Flesh I will give you but a few places in Gal. 3.2 3. before quoted when the Galathians were gone from the Gospel to the Law
hands of Christ there are no terrors threatnings no curse no noise of death hell and damnation though I break the same all these things being gone And on the other side is there not much to cause love heaven eternal life is given before ever I strike a stroak do one action that the Law requires of mee set one step in a way of obedience all my sins are pardoned in Christ and through him before ever I commit them is not here much to beget love and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins made mee an heire of life eternal and all without my merit or desert therefore I say this obedience having not slavish fear in it but arising from love must needs bee Gospel-walking 3 That obedience which is the fruit and effect of the working of Gods holy Spirit in us is Gospel-walking for not the Law but the Gospel or New Covenant gives the Spirit which helps us to obey But now all obedience to the Law as it is in the hands of Christ is such for to such as take the Law of Christ Christ first gives his Spirit then his Law as Ezek. 36.27 I will put my Spirit within you What then And I will cause you to walk in my wayes First the Spirit to inable to obedience then the Law and they do obey it Therefore all such obedience is Gospel-walking Other Questions there are behinde which I cannot reach at present I shall onely minde you of this that what hath been before spoken serves to correct two great mistakes 1 A MISTAKE of some men of the one hand who are so much for the Gospel and do so cry it up that they throw the Moral Law quite out of doors as though there were no room for that in the Gospel Temple They think that grace and good works are so inconsistent one with the other that they can never stand together and therefore that grace may bee all the Law and good works shall bee nothing at all whose mistake is corrected from what hath been said and proved that the Moral Law remaines a Rule to Saints in Gospel-times 2 A MISTAKE of some others on the other hand who out of zeal for the Moral Law do hand over head urge and press the same as the Rule of Saints never considering how or in what sense the same remaines a Rule and by so doing they bring the glorious Sons of Sion the free-born Saints of the Gospel under the power and commands of a Covenant of Workes ere they are aware Whose mistake is corrected by distinguishing of commands as they are Moses's and Christs In the first sense the Law is not a Saints Rule and it is dangerous so to make it in the latter it is and it is sweet and comfortable so to receive it Therefore you that are Saints and Beleevers hence learn two things I Not to reject the Moral Law as a Rule to order your lives and conversations by but with love delight and chearfulness approve of imbrace and obey the same 2 Not to take the Moral Law for your Rule as it comes out of Moses his hand for then you bring your selves under the power of a Covenant of Workes and your soules will bee continually filled with terror fear and trembling covered over with darknesse lying under apprehensions of wrath and altogether weake and unable to do what is commanded But take it out of the hands of Christ and then with Paul you will say The Law if holy just and good I consent to the Law that it is good I delight in the Law of God after the inner man yea with my minde I my selfe do serve the Law of God Which Gospel-walking the Lord bring you and I daily more and more unto Amen When a mans walk may bee said to bee a Gospel walk SERMON VI. Rom. 8.1 Who walk not after the flesh but after the Spirit BY this time you know the meaning of these Phrases which you have oft heard to bee meant either of Legal or Gospel walking Walking after the Old or New man I have spoken or Legal walking and am now upon Gospel walking The last day I shewed you what Gospel walking is I now proceed to another Question viz. 2 Quest When may a mans walk bee said to bee a Gospel walke or a walking after the Gospel I answer I. When the Rule of a mans obedience is a Gospel Rule i.e. the Law as it is in the hands of Christ. Of this having spoken at large the last day I shall wholly wave it now 2 When the principle of a mans obedience or walking is a Gospel principle Quest But what is the Gospel principle Answ This Gospel holds forth two great things viz. a crucified Christ to bee beleeved on and the Powring out of the Spirit of Christ into the hearts of beleevers The first respects our Justification the latter our Sanctification or our obedience and walking Now as Christ crucified is the great Principle in the business of our Justification whence alone that flows from the knowing and beleeving on a Crucified Christ so the Spirit of Christ in the hearts of Saints is the great Principle in the matter of our obedience whence that flows Hence Rom. 8. the Sons of God are said to bee lead by the Spirit of God i.e. the Spirit doth not onely teach a beleever what is his duty but doth as it were take him by the hand and lead him to it help and guide him in it There is more held forth in the word leading than in teaching I teach another when I write him a copy and lay it before him and tell him how hee should hold his pen and order and guide his hand but now when I do not onely do this but take his hand in mine and write therewith I may bee better said to guide or lead him So the Spirit of God teacheth a beleever when it makes discovery of any truth to him hee was ignorant of before and shows him what duty that truth calls for from him but when it doth not onely do this but also inables the soul to receive this truth and to walk up to what this truth calls for conforming the soul to the truth or will of God then doth it exercise its leading power in the soule And therefore Ezek. 36.27 God saith I will put my Spirit within you and cause you to walke in my wayes c. In the Gospel or New Covenant the Spirit of God put into a beleever is the causing constraining principle to obedience and holy walking As in the Old Covenant though the fruit seem never so glorious yet the principle or root of all obedience is Flesh So in the New Covenant though the outward fruit seem never so mean and weak yet the principle or root is the Spirit All Gospel graces and works are fruits of the Spirit as Gal. 5.22 23. But the fruit of the Spirit is love joy
into the things of he Gospel in a notional way as he takes up these things by relation of others and beleeving and giving credit to those Principles which from relation he hath received he is able by his parts and reason and Natural understanding to deduce and inferre from these other Principles and Conclusions whereby in a Notional way he may by meer parts of Nature attaine to a competent measure of Gospel-knowledge yet the things of the Gospel as they are the things of the Spirit i.e. things made out to him not by relation of others but by the inward revelation inspiration and teaching of the Spirit of God are Mysteries to him they are things out of his sphere which his reason and natural understanding cannot reach and therefore he is blinde in these things A blinde man we know can guesse at things when he hath them declared to him by relation of others which have their sight and see those things but though he guesse at them yet hee cannot passe a right judgement upon them his conceptions are dark and cloudy various and too and fro and not those clear and stedfast conceptions which another man which hath his sight and sees and beholds these things hath of them So a Natural man when hee hears the things of the Spirit discovered to him by another which sees and enjoys these things he though he have not the Spirit yet by his reason and parts he can Divine and guesse at these things but in respect of clear and certaine conceptions hee hath them not so all these things are Mysteries and Riddles to him And hence it is because the Natural man neither doth know nor can know wanting the true inward Spiritual light what manner of things the things of the Spirit are nor what manner of walk this Gospel-walking or walking after the Spirit is therefore is he uncapable of passing any right or true judgement upon the actions of the Spiritual man or Gospel-walker I say a natural man cannot pass a right judgement upon the actions of one that is a Saint or Son of God and led by the Spirit because they are things beyond his sphere and out of the compasse and reach of his understanding As saith a godly man Valdesto Consid 95. take a Worme that is bred of the corruption of the Earth this Creature is not able to conceive of the Generation of the Sons of men how one man is generated of another nor of the actions of Mankind because all these things are things alienated from her generation yea put the case one worme should understand this and goe about to make other worms capable thereof yet could she never doe it because these are things alienated from their generation so take a Natural man he is altogether unable to passe a right judgement upon the actions of the Sons of God which they doe as led and guided by the Spirit because these are things altogether alienated from that which he in a Natural way doth feeles knowes or experiments in himself yea should one Natural man bee able to passe a right judgement upon the actions of a Spiritual man yet could he not make others capable thereof because the judgement of Spiritual things is a thing alienated from their generation Therefore saith the Apostle 1 Cor. â— 15 The spiritual man judgeth all things c. that is the spiritual man hee can see quite through another man he can see through his actions and designes what hee can doe and whither all tends hee can see through the Principles of another what they are what good there is in them and how they will hold but hee himself is judged of no man that is no man which hath not the Spirit is able to judge of him his actions principles c. wherein hee is guided by the Spirit the walk and actions of the Spiritual man are a Mystery and Riddle to other men whereas their waies and walkings are clear to him And truly the consideration of this hath oftentimes made me afraid to pass a judgement upon the principles or actions of such men whom I have seen to have more of the power of the Spirit than my selfe had Vse 3. This truth is a Touch-stone to try mens persons and actions by would we judge of men would wee judge of actions what in deed or in truth they are the judge of them by what there is of the Spirit in the one or the other 1 For Persons the great difference all along the New Testament betwixt Saints and Sinners is this and only this one hath a Spirit the other not Saints have a Spirit Sinners have not the Spirit We have the Spirit saith Paul and again If any man have not the Spirit of Christ he is none of his He makes the great business of judging persons whether they bee right or wrong sincere or hipocrites sound or rotten to lye in this the having or not having of the spirit In the Primitive times when Christians came together they used to ask one another Have you received the Spirit they did not judge of men as wee doe now such a man is a good man he praies hears c. no but hath the Spirit there are a hundred things which men look upon and call godliness which indeed are no part of it for a man to pray and performe some Moral duties which Natural Conscience may compel a man unto this doth not make a man a godly man but this is that which makes a man a godly man indeed and distinguisheth him from all the Sinners of the World the having of the Spirit therefore Christ when he speaks of sending of the Spirit Joh. 14. he saith I will send the Spirit whom the world cannot receive this is that wherein a Saint out-strips and goes beyond all the world besides hee hath the Spirit which the world cannot receive 2 For actions would wee know whether such a mans actions are right or wrong look to this doe they come from the Spirit one man may doe the same things for the outward work as another doth and yet one may be right and the other wrong one may be a Gospel-work the other not because one may come from the Spirit the other may be only flesh springing from Natural Conscience or Natural parts gathered up together Judas repented as well as Peter but Peters coming from the Spirit and Judasses not his was a Gospel-act and not the other It is not the outward walk but the inward principle that makes the difference of walking Vse 4. Then hence let us learn not to put too much in any outward forme I am not of their minde who are against all formes for out ward formes there are as well as duties of Christs owne institution but this I say sith Gospel-walking is walking after the Spirit let us not put too much in the forme Some men there are that put too little in the forme and so they throw it by others put too much
Cattel and make you few in number and your high wayes shall be desolate These Blessings and others of a like nature are also frequently inculcated in the Prophets but still with a Condition annexed to them Isa 1.19 20. If yee bee willing and obedient yee shall eat the good of the Land But if yee refuse and rebel yee shall bee devoured with the Sword Secondly Blessings more special and peculiar By these I understand such blessings which although for nature they were but temporary because upon breach of Covenant they might bee lost yet they were such as were peculiar to Israel who stood under this Old Covenant No other Nation might or could come in and share with them in these though oftentimes they were by the bounty of Gods providence made sharers with them in the other Yea such they were as were a resemblance of the special and peculiar blessings of the New Covenant As 1 MORE GENERALLY a resemblance there was in this Old Covenant of that great gift and blessing of the New Covenant which is inclusive of all other gifts and blessings viz. Gods Donation of himself to a people The great and principal blessing of the New Covenant is this Gods Donation of himselfe Heb. 8.10 I will bee to them a God and they shall bee to mee a people A resemblance there was of this in the Old Covenant for God by vertue of this Old Covenant gives himselfe in an outward and conditional way to Israel with whom hee made this Covenant And this outward gift extends it selfe to the whole Trinity Father Son and Holy Ghost 1 The Father gives himself to them to bee their God Hence almost every where in the books of Moses and the Prophets God in reference to this people and this outward Covenant made with them goes under this Title The Lord thy God Yet observe The Father by vertue of this Old Covenant is so their God as that in case they brake Covenant with him hee would bee their God no longer therefore Gods being their God is alwayes spoken of either in the present tense I am the Lord thy God Exod. 20.2 i.e. so long as you keep Covenant with mee I am your God in Covenant with you or else in the future tense with laying down the Condition as Lev. 26.3 with 11.12 If yee walke in my statutes and keep my Commandements and do them I will set my Tabernacle amongst you and I will walke among you and will bee your God and yee shall be my people Hence Israel who had this priviledge lost it Hos. 1.9 Yee are not my people neither will I bee your God And this gives us the reason why the Lord thy God which of all other is the most sweet and amiable Name as this Name comes in the New Covenant is called a fearful Name Deut. 28.58 why because it is a most fearful thing to have God our God no otherwise but upon Condition as the Old Covenant holds him forth in such sort that hee who is our God to day may turn against us and bee our Enemy to morrow 2 The Son is likewise given to them to bee their Redeemer in a way of outward Redemption This outward Redemption which they by vertue of the Old Covenant were made partakers of was no other but a Redemption from outward evils from the outward part of that curse which the Old Covenant did inflict on those that brake it This Redemption they had by the blood or their Sacrifices which Sacrifices of theirs were no other but a shadow of Christ his Sacrifice that in the fulness of time was to bee offered and that Redemption that was to come by him This outward Redemption is expressed in the Preface to the Ten Commandements by Redemption from Egyptian bondage which Redemption was outward Exod. 20.2 I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage This Redemption many had who yet were no whit benefited by it as those that came out of Egypt afterwards perished in the wildernesse Jude 5. and those that had been delivered God saith of them that hee would deliver them no more Judges 5.8 Many by the blood of their Sacrifices were so far purged as that the outward punishment of their sin was remitted who yet notwithstanding had the guilt of their sin remaining upon them and did in the end dye and perish in their sins This is the Redemption we read of Hos 7.13 Though I have redeemed them yet they have spoken lyes against mee 3 The Spirit is given to them to be their Conductor or Leader This I take it is meant by Gods presence Exod. 33.14 which is called the Angel of his presence Isa 63.9 which they rebelling against are said to rebel against and vexe his Holy Spirit vers 10. holding forth thus much That we are not by the Angel of his presence to understand the Son who is set forth unto us by and under those other expressions vers 8 9. He was their Saviour In all their affliction hee was afflicted in his love and pity hee redeemed them c. and the Angel of his presence is clearly spoken of as distinct from him but the Holy Spirit which so long as they did obey saved them was a safe Leader Conductor to them but so soon as they did rebel became their enemy and fought against them So that in this Old Covenant the Spirit was given forth to bee a Conductor Leader c. But this gift of the Spirit was but outward and conditional so long as they did perform the condition of the Covenant they had this outward presence and tuition of the Spirit but breaking the condition their Guardian turned against them and became their Enemy And therefore as God doth assure Zerubbabel Joshua c. when they fell to their duty and were obedient that his Spirit according to the word hee Covenanted with them when they came out of Egypt did remain among them Hag. 2.5 So on the other side the Rebels but now mentioned which for a time had the tuition of the Spirit by their rebellion lost it and the Spirit their Guide and Protector becomes their Enemy Isaiah 63.9 10. Thus the gift of the Father of the Son ' and of the Spirit which are the great gift and principal blessing of the New Covenant were given in an outward and conditional way even by the Old Covenant 2 And MORE PARTICULARLY a resemblance there was in this Old Covenant of ELECTION which lay in that outward election of the people of Israel Gods picking chusing selecting of that Nation which choyse included particular persons also as members of the body to bee a peculiar people to himself in such sort as no other Nation under Heaven nor any particular persons in and of other Nations confidered as such were or could bee the people of God As God by vertue of this Old Covenant gave himself to them in a peculiar way to be