doe saith grace you shall mourne bitterly when you have done grace is at the heeles of it and grace overtakes it some way or other And in case he fall into the sin grace calls over him and cries out of the heart and when he hath done the sinne grace mournes it followes it oppsing till it be done and when it is done grace weeps over it It is not so with a wicked man that hath an enlightned Difference between Saints and Hypocrites conscience he may have a word or two and if that be not heard then farewel and then the Devill works effectually that is the difference between sin working in a Saint and in a wicked man The Devill works effectually in a wicked man that is he finisheth his work the Devill finisheth his worke in a Sinner but he doth not in a Saint The Devill never works in a Saint but grace overthrows it one way or other either before it be done or it overthrowes it when it is done The Devill sifted poore Peter and foiled him at the first but afterwards he wept it out there is much in this This is enough to discover an impure heart if you be a Drunkard or a VVhoremonger or a Backslider or a worldly Professor thou art a man that hath never seene God for thou hast an impure heart There is one thing briefly that I desire you to thinke on 2 It changeth them to the same image Againe whosoever hath seene God a second expression of it is this he is translated into the same image with God to that which he seeth As you have it 2 Cor. 3. ult Saith the Apostle All we with open face that is al the Saints we behold as in a glasse the glory of the Lord and are changed into the same image from glory to glory even as by the Spirit of the Lord. We behold the glory of the Lord and are changed into the same image from glory to glory I was going to tell you the last time how the sight of God hath a twofold impression upon us I forgot the last and it will not be unseasonable to mind you of it now The first was I told you it works in us a disposition snitable to what we see in God if God be great it makes me little if he be just it makes me feare if he be faithfull it makes me trust if he be good it makes me love him and the like Now the Second is this Whatsoever a Saint sees in God it works some resemblance in him of what he sees not a proportionablenesse for greatnesse in God and feare in me that suits God is great and I feare him But here I say it works a resemblance in a kinde As when I see the greatnesse of God it works and raiseth my Spirit to a holy greatnesse if I see holinesse in God it makes me holy there is nothing in God that is seene but it works a Resemblance except it be humility of which I shall shew the reason after All the Attributes in God become graces in you goodnesse in God makes you good but your goodnesse is a grace and his is an Attribute But only I say humilitie the glory of God makes me humble the glory of God makes me not proud and high but low and humble But every other thing in God makes me frame my heart and life just like God Creatures resemblances of spirituall things And there is no wonder in this we see in the Creatures for the Creatures are a resemblance of spirituall things The Creatures are so cast by God as that they might be fit resemblances and expressions of spiritual things in his word Jacobs sheep only by the working of fancie by looking upon the rods it made them conceive If fancy work so as that looking upon any thing it could make such an impression much more faith looking upon such a glorious object as God that hath such fulnesse in him shall make the soule like that it sees Therefore in Joh. 1. 14. Saith the Apostle We have seene his glory as the glory of the only begotten sonne of God full of grace and truth and of his fulnesse we all receive grace for grace VVe saw his glory and of that fullnesse of glory we receive grace for grace as the VVax receives letter for letter from the Seale or as the child receives lymb for lymb from the Parent so we receive grace for grace from Christ There is never a grace that we see in Christ but the seeing it with a spirituall eye works and creates such a grace in our Soules Therefore I pray consider of this whether you Triall of a right sight of God have had such a sight of God that when you see this it hath framed your soules according to God that you are like him If you say you see God and it is only a drie speculation that leaves you proud and carnall and malicious and high minded and froward and the like without working on you what you see in God you may justly suspect it not to be right A third expression I find in 1 Joh. 4. 12. Whosoever 3 A right sight of God works love to our Brethren hath seene God loves his Brother No man hath seene God at any time if we love one another God dwelleth in us and his love is perfected in us I told you before that to see God and to dwell in God are taken for one another As he saith after verse 15. VVhosoever shall confesse that Jesus is the Sonne of God God dwelleth in him and he in God and verse 16. He that dwelleth in love dwelleth in God and God in him No man hath seen God at any time but he that loveth his brother God dwelleth in him What is that That is he hath seen God For as I said they are all one dwelling in God and seeing of God Therefore looke to that whether God have wrought in you a heart Spiritually and purely to How Saints should be loved love the Saints as Saints not to love them that they may love me or to love them because they have a great deale of credit that they may report well of me or to love them carnally but whether I frame my heart to love the Saints as Saints as elect persons chosen of God and Members of Christ and as he beares the image of Christ on his soule if I love not my Brother surely I have never seene God therefore it is said 1 Joh. 2. 11. He that hateh his Brother is in darknesse he walketh in darknesse and knoweth not whether he goeth What darknesse Compare it with the first chap. verse 6 7. that darknesse is opposite to Fellowship in light with God and Christ If a man love not his Brother let him be a wise man let him be a Scholler let him repeat Sermons c. he is in darknesse and goes he knowes not whether for a man goes he knows not whether that hath
that in Scripture is so called when men are said to be humble it is a grace that is never away from a Saint we should be cloathed with it as Peter saith I am to speake of it in that sence it is the gracious lowly spirituall humble frame of heart that is in a Saint and is in no wicked man nor can be as I shall shew afterwards Secondly when I am speaking that the sight of God in Christ humbleth the soule you must not 2 Other meanes of humiliation excluded mistake here and thinke that I exclude other meanes inferiour meanes For I told you before as God shews himselfe by any meanes by any creature by any providence or any way So he may so shew himself that way that he may humble you in that way Therefore you must not say that therefore we speake against meanes because I say the sight of God doth humble a Saint for I exclude not other meanes Thirdly and in a speciall manner take notice 3 Sight of God doth humble occasionally that this sight of God the seeing God of as Saints doe see him doth not properly humble the soule of a man but occasionally as it were It doth it not properly because you know that in Heaven when we shall be in Heaven we doe not read that we shall then be humbled We shall then be in a state of glory every way and yet we shall see God there more then ever we did before But beloved the sight of God humbleth us here occasionally that is by reason of the frailtie and corruption that is upon us Just as the Law made Paul to sinne more Rom. 7. Sinn taking occasion by the Law So I say because we are fraile and weake and vile and sinfull every apprehension of a glorious and great and powerfull God abaseth and humbleth us as in Luke 5. 8. when Peter saw a little of God in Christ working a myracle for I told you God many wayes by any meanes can reveale himself to the soule of a Saint saith he Lord depart from me I am a sinfull man Peters heart was taken downe and he was amazed to see the glory of God and why so because he considered he was a sinfull man that threw him downe and humbled him Now these three things being laid downe before-hand I shall briefly in a word prove this lesson Job 42. 5 6. when Job had seen God it humbled him I have heard of thee by the hearing of the eare but now mine eye seeth thee wherefore I abhorre my selfe and repent in dust and ashes So likewise Peter Luke 22. 61 62. Peter having a glance of Christ Christ looked on him and he seeing his Master looke on him he went out and wept bitterly Paul having seene the Lord he was stricken downe from his Horse and cried Lord what wilt thou have me to doe though God manifested himselfe variously and their humiliation is variously exprest and set forth in Scripture yet it is but one and the same thing so it holds true that this sight of God doth truly humble the soule I shall in the next place shew you two things First I shall give you some reasons to prove that it is so And secondly shew you somewhat why it is so Concerning the first I shall give you but these two or three reasons First of all I finde clearly in Scripture that God Reas 1. All graces wrought by seeing of God works all graces in the soules of his Saints by beholding him I say I find clearly in Scripture that every grace that is wrought in the heart of a Saint is wrought by beholding God in Christ and if every other grace be wrought thus why not this As for instance First for holines take it in a general sence 2 Cor. 3. Holinesse ult VVe all with open face behold as in a glosse the glory of the Lord in Jesus Christ We behold the glory of God as in a glasse and are changed into the same image that is we are made like unto Jesus Christ holy as he is holy we are changed from glory to glory that is by beholding the glory of God in Jesus Christ we are made holy And then you shall see for patience that comes into the soule by beholding God in Christ as Patience you shall have it Heb. 11. 27. It is said that Moses he endured and feared not the wrath of the King he endured as seeing him who is invisible How did Moses endure all the threatnings of Pharaoh The Lord revealed himselfe to his Soule and by the grace of God the Lord wrought him to a patiently bearing of all his threatnings So Stephen in Act. 7. He saw Jesus Christ sit at the right hand of glory and then he did quietly fall on his knees to pray for his enemies when they were stoning him to death So also for faith how wil you have faith see in Heb. Faith 12. 2. Looking to Jesus the author and sinisher of our faith We have not faith of our selves neither can we make a faith of our selves but by beholding of Christ the Lord works faith in our hearts to receive Wisdome him So also I might shew of wisdom and of strength as you may see Isa 45. 23 24. an observable place Strength Christ would have them to looke upon him Looke to me and be saved surely shall one say in the Lord have I righteousnes and strength Christ bids them looke to him and then they shall crie out they have strength Nay in Joh. 1. 12. you shall see that all graces are put together VVe beheld his glory as the glory of the only begotten Sonne of God and out of his fullnesse we all receive grace for grace By beholding the glory of God in Jesus Christ we receive grace for grace that Jesus Christ hath we have it as they say the Paper receives the print from the Presse Now beloved if this be the ordinary way in Scripture to beget all other graces in the soule then why not the way to humble the soule before God Only with this difference which is worth your Difference in the working of humiliation and other graces observing that every other grace is wrought in the soule by a kinde of assimilation but this is wrought in a contrary way I mean thus by beholding the strength of God in Jesus Christ my soule is made strong by beholding the wisedome of God in Christ I am made wise by beholding the holinesse of God in Jesus Christ I am made holy But now of this humiliation it is not so by beholding the holinesse and power or strength or any thing else in God humiliation does not rise by assimulation by making me like but every thing in God dasheth a man and makes him nothing in his owne eyes Thus the sight of God works it Besides I finde in Scripture that every thing that is in God if I may so speake is of a humbling
all sinners but there is some speciall time when God will make at his heart there is a time there is one day of peculiar grace that God hath reserved almost for every sinner which is called the day of his visitation Why now a poore humble hearted Saint thinks thus yonder is a man is now jeering of the people of God he is an enemie to all holinesse and sayth he yonder man his day of visitation is not yet come but then he will blesse God in that day and say O blessed be the Lord that sent me such a friend or such a neighbour he would oft come to call upon me to goe to Sermons and I did curse him when he intreated me to goe I would stay at home and drinke and sweare but now I remember his prayers and his instructions that I did then jeere at but now they are precious to my soul And therefore thinks a poore humbled Saint why is it that I am better then the worst sinner It is because God hath sent me the day of visitation before him When God shall send his day of visitation to him I have reason to think that he may be in the Kingdome of heaven before me and therefore let me be meeke and affable towards him Beloved that stir and rigour and ridgidnesse in Ridgidnesse to sinners ariseth from pride professors towards poore sinners it ariseth only from the pride of their hearts Now I say if thou have seene God in Jesus Christ thou shalt know it by thy humble carriage towards sinners There is but one thing more and so I shall have done with this text and that is how a heart that is rightly humbled by seeing of God in Jesus Christ doth carrie and behave it selfe towards other Saints But that I must leave to another opportunity SERMON 9. Isaiah 6. 5. For mine eyes have seen the King the Lord of Hosts THE last lesson that God taught us from these words you know was this that A saving sight of God in Christ is the principall meanes of the humiliation of the soule The last Use we were upon was of examination to know whether the Lord hath given us this grace or no. For the clearing of that I told you that we may know much of it by our carriage and demeanour First towards God Secondly towards man Concerning our carriage towards God I instanced in five perticulars which I shall not now repeat Secondly we may know it by our carriage towards men which is the last thing and so I shall finish what I have to say on these words I began to speake of this the last time I told you that men are of two sorts eyther Saints or sinners according to the Scripture language not according to the cursed language of these times that denominate men from every opinion and call them Seekers and Presbiterians and Anabaptists and Independents I know not what cursed languages but I say all men are eyther Saints or Sinners thou art eyther a Saint or a Sinner Christ hath but two names for men here and will have but two hands when he comes to judge his right hand and his left hand and there are but two places after judgement Heaven and Hell So by our carriage towards Saints and Sinners we may know whether we have this grace of humiliation or no. Of our carriage to sinners I spake somwhat the last time I shall now proceed to the last thing of all that is our carriage and demeanour to the Saints and therein because we are now upon examination I beseech you in a speciall manner to have an eye upon your hearts while I am speaking that God may make this as a lookinglasse to some proud souls that they may thereby see how it is with them I shall therefore endeavour to open this to you as I did the former Now I say thou mayest know if thy heart be humbled by the spirit of Christ in Quest Answ The carriage of a humble heart towards Saints the Gospell by thy carriage towards the Saints You will say how is that It will appeare these wayes First if thou be rightly humbled thou doest usually conceive thy selfe and thou art willing that 1. He thinks himselfe the least of Saints all men should so conceive of thee to be the least of Saints I pray thee remember that I say thou doest usually reflect upon thy selfe and doest conceive of thy selfe and art willing to be so conceived of and accounted of by others as the least of all Saints I will give you but a Scripture or two for it 1 Cor. 15. Paul you know was a glorious Saint and truly in many things as far as we may have leave to judg more glorious then any of the Apostles yet sayth he speaking of those that had seen our Lord meaning the Apostles He was seene of James and of Cephas c. And last of all he was seen of me as one borne out of due time for I am the least of all the Apostles and am not worthy to be called an Apostle The Greek word signifies a child that is borne dead or as it were into the World before the time We say somtimes of a child when it is borne there is the least child that ever was borne alive but yet it was borne alive and in season but an abortive is a child that is borne by miscarriage that is borne dead it is lesse then the least child and lesse esteemed Job sayth O that I had been an abortive that my mother had buried me in secret Paul could not compare himselfe to the least Saint but as it were to an abortive to a thing not worth the mentioning among the living I am an abortive sayth he not because of the time that I did come after them though it be true that Paul was made an Apostle after the rest but sayth he I am the least of all Saints this was the reason Take but one place more Ephes 3. 8. Unto me who am lesse then the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ To me that am lesse then the least The meaning of it is for in the Greek language in which the Apostles wrote they have six degrees of comparison now in English and in some other tongues there are but three as we say good better and best of all we goe no further a thing is little and lesse and least of all But they double it again and they say little and lesse and least and a thing lesse then the least and more little and lesse then the least of all Paul chose to goe to the lowest pin lesse then the least Saint Minor minimo lesse then the least As if he had sayd suppose we gather together all the tottered broken professors in the World that walke dishonourably to God the blind and the lame as it were that doe least resemble him yet let them
319 To be after the flesh what 321 see works weaknesse spirit corruptions actions carnall righteousnesse Fire Afflictions as fire 125 G Garrison The Devills strongest Garrison 389 Gentlenesse Ground of gentlenesse in the godly 373 Giving To looke to God in his giving 92 Glory glorious Saints condition glorious 235 Glory in Heaven unspeakable 294 Expectation of glory in former Saints 295 Glosses Scripture to be studied without mens glosses 310 God The Devill God of this world how 65 True humiliation known by our carriage to God 100 What hinders from enjoying of God 239 Godlinesse See Reason Good We are not more justified for the good we doe 220 Naturall men in great place do little good 385 The fountaine of all good in the soule 411 Gospell Preaching of the Gospell to be highly prized 24 Excellency of the Gospell why not seene 25 See rules liberty fall Grace Saints rejoyce at grace in others 198 See nature undervalue greater Greater Saints not discouraged by greater grace in others 193 Grow Growth A pure heart labours to grow in purity 52 See grace Guilt Saints dead to sin in regard of guilt 275 See conscience H. Happie happinesse Foundation of a Christians happinesse 297 See World Heart Saints thankfull for a heart to receive mercy 159 See pure Heaven Christs ascending to Heaven shews God is satisfied 228 See joy High A humble heart hath High thoughts of God in affliction 128 Hypocrite Difference betweene saints and Hypocrites 54 See satisfie dye Holy holinesse Those that have seen God should be holy 67 Holinesse wrought by seeing of God 87 Best motive to holinesse 244 Saints more holy then others 277 Hope Hope of glory in saints 281 Humble humiliation Causes of humiliation 2 Sight of God in Christ the true way to humiliation 75 Difference in working humiliation and other graces 79 Unregenerate Men not truely humbled 93 Wicked men may doe acts of humiliation 94 Wicked Men shall one day be humbled 96 True humiliation how known 100 Ground of humilitie 232 Saints to walke humbly 301 See Ministers afflictions Revelations I Jealous see Truth Jerusalem Jerusalem from above 291 Illumination Sight of God by common illumination 5 Saints illumination by the spirit 407 Impression True sight of God known by the impressions of it â—1 Imperfect Sight of God in this world imperfect 8 Infirmities Saints gentle to others infirmities 197 Instruct Saints willing to be instructed by others 189 Intellectuals Godlinesse hath that that will excercise the intellectuals 382 Job Why Satan desired to tempt Job 125 Joy Saints apprehensions of God full of joy 38 Joy of Heaven what 39 Judge Judgement Sight of God at the day of judgment 5 How godly men judge of things 337 A spirituall man judgeth all things 385 Justice Justice of God how thought of by Saints in affliction 129 Justification A humble Saints carriage to God in Justification 101 Justification upon what it is built 219 See good faith K. Kingdome He that will see God must be delivered from Satans Kingdome 64 Know Knowledge A misery in the knowledge of Saints 33 Of such as thinke they know more then others 185 Carnall men know not spirituall things 320 See Saving Licentiousnesse L. Lasting Comfort of spirituall duties lasting 375 Law Saints content that God make Lawes for his mercies 160 Law fulfilled three wayes 210 Vanity of such as think to fulfill the Law 211 See Righteousnesse Beleevers Spirit Learne Humble Saints readier to learne then teach 192 Learning Learning too much extolled by some 306 Learning of what use it is 307 Learning of Christians and others different 311 Led see Spirit Least A humble heart thankfull for the least mercy 158 A humble Saint thinks himselfe the least 181 How a Saint judgeth himselfe the least 183 Liberty Liberty not to be abused 298 Liberty brought by the Gospell 299 Danger of abusing Liberty ibid. Life The minde not good if the life be naught 352 A Saint can look with comfort on his past life 374 Spirituall reasonings bring life 413 See Vision earthly face faith Light Those that have seene God desire to bring others to the light 59 A humble Saint will abate of his owne light 196 A new light in the soules of godly men 376 Saints have a powerfull light 407 Licentiousnesse Knowledge of Christ no ground of licentiousnesse 315 Love Love to our Brethren how wrought 56 How Saints should bee loved 57 Love of God how esteemed by Saints in affliction 130 True Saints can love though not loved 199 Ground of Saints loving good things 392 Low Why Christians spirits are so low 236 Lust Worldly mens lust their rule 240 To fulfill sinfull lusts called flesh 332 Lusts may drive men to duty 395 M. Man True humiliation known by our carriage to Man 166 Things of the flesh called the things of a Man 324 Meanes Saints humbled in regard of the meanes they have had 183 Meeke Meeknesse Humble hearts are meeke to sinners 166 Christs meeknesse to sinners 167 Cautions in meeknesse to sinners 169 Ground of meeknesse to sinners 173 see mind Mercies Mercies abused humble saints 21 Carnall men cannot see God in his mercies 95 Carriage of humble Saints to God for mercies 148 See least denyed waite heart Minde minding Saints meek to those of another minde 188 Minding the things of the flesh what 334 Best thing in a carnall man his minde 344 Misery of a carnall man in his minde 345 God inflicts the greatest punishment on the minde 347 Greatest happinesse of a Chrstian in his minde 348 Misery of a carnall minde in six particulars ibid. Minde of three sorts 360 Spirituall minde what 378 See Throne Life Ministers God humbles his Ministers before he sends them 1 Mistery see Knowledge More Those that see God desire to see him more 37 Saints what humbles them more 182 Motions Motions of the spirit neglected humbles Saints 148 Mourne The right way to mourne for sin 232 N. Nature naturall Grace crosseth not principles of nature 153 Sinners may be conversed with in naturall things 170 And in naturall duties ibid. Prayer a naturall duty 171 Naturall minde 360 Naturall reasonings 362 O Offend A humble Saint will not offend others 106 Liberty Not to be used to offend others 300 Old How Saints of old spake of the spirit 308 Things of the flesh old things 327 Old man what 378 Ordinances Carnall men see not God in Ordinances 95 In what Ordinances wee may converse with sinners 170 Why people care not for Gods Ordinances 340 Others Saints humbled to see more good and lesse evill in othes Outward A Christian may provide and care for outward things 334 P. Patience Patience wrought by seeing God 87 Why Saints beare injuries with patience 341 Part. Saints see God but in part 15 Perpetuall Sight of God to his Children perpetuall 40 Persecution Ground of persecution 313 Please Nothing from naturall Adam can please God 284 Power Pure hearts cleansed from the power of sin 51 Sin dead in
doe the worke of tame beasts So Adam's righteousnesse commends not to God we are only accepted in the beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratiated through that beloved The divine treasures of righteousnesse are first in Christ and by our union with him wee come to enjoy them by way of participation Fourthly Substantiall and reall holinesse set out to be farre more excellent then all empty formes or mere professions Holinesse is God stamped and printed upon the soule 't is Christ formed in the heart 't is the very image frame and disposition of the holy spirit within us The Philosopher could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God was but an empty name without vertue so are all our professions of Christ without holinesse that being the very marrow and quintessence of all religion Holinesse is something of God in us it proceed from him it lives in him God can no more be separated from it then the beames from the Sunne Holinesse is happinesse and the more of it we have the more wee have of the life and image of God upon us Holinesse is nothing but our conformity to God and our being like him to be as he is Holinesse is the new frame the new creation the workmanship of the Lord in our hearts it is the Lord building and setting up his owne Temple Tabernacle and new Jerusalem within us filling of us with his owne glory writing his name in our fore heads by imprinting his owne divine image upon us Oh what happinesse what sweet delight and harmony of heart what soule-musicke and spirituall joy is there in having our soule wrapt up in the divine life light and beauty of the Lords holinesse Fifthly Thou hast a discovery of the inability of mans carnall principles or reason to judge of spirituall things or the things of God every truth is discovered by principles of light suitable to it selfe Hence it is that the Apostle tels us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animate sensual or natural man and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall man one enlightned by the spirit of God Now the naturall man is not able to judge of things above the principles of nature The Apostle tells us no man knowes the things of a man but the spirit of man which is in him 1 Cor. 2. 11. The things of man are all created things man is therefore said to be as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world or an Epitome or Compendium wherein all created things are described as in a mappe or short abridgement Now the principle of reason in mans heart is able to search out the hidden things of nature But this large principle of man is too narrow to search into the things of the spirit so saith the Apostle The things of God knoweth 1 Cor. 2. 11. 12. 14 15. no man but the spirit of God The spirit searches the deepe things of God And againe he saith The wisdome of the spirit is but foolishnesse to the naturall man And why so because saith hee spirituall things are spiritually discerned That is they are to be understood in a spirituall sense to which mans carnall reason cannot reach But now saith hee the spirituall man discerneth all things so that divine things are only known by the spirit 't is the spirit of all truth that leads into all truth Then 't is not all Maximes and rules 't is not syllogisticall reasonings and disputes 't is not Bookes and Treatises 't is not all Systems and Bodies of Divinity that can reveal the secret mysteries of truth but it is the work of the spirit for the mystery of Christ is not meerly letter and forme without us but a quickning spirit within us Yet Sixthly Wee are taught that there is a most profound spirituall reasoning in godlinesse and that it is the highest act of the minde which is the highest faculty of the soule The mind of a Saint is Gods Throne and the motions of the mind or the reasonings thereof is nothing but Christ swaying the soule according to his good pleasure It 's true that reason as t is in man is a most imperfect and weak light and fals short of the light of God being depraved and mixt with much darknesse and so is unsuitable to judge divine things but reason considered in it's height and excellency is no other then Jesus Christ and the spirit then so much as reason hath of the light of God so much it hath of Jesus Christ Then the most excellent the most supreame and the sublimest reason is in godlinesse because in it is the greatest clearenesse certainety and light The Apostle calls it demonstration now divine reason is demonstration which is an evidencing of things by the clearest surest and most irresistible light that can be Now Christ is this spirituall reason for saith the Apostle that which manifests is light Eph. 5. 13. And what is that light but Christ and his Spirit Thus I have given thee a tast of things to set an edge to thy appetite that thou mayest make a fuller meal of Divine Dainties by reading the ensuing Treatise where thou hast a Table richly spread Now if thou art one of CHRISTS Friends then come and eate of this honey and drinke of this wine yea eate and drinke abundantly O beloved Here thou maist eate and not surfet here thou maist drinke and not be drunken the more thou eatest the stronger will thy appetite be and the more thou drinkest the more thou wilt thirst and yet with the greatest saturation and consent To conclude Thou mayest find much of CHRIST in this Booke but see also whether thou canst finde much of him also in thine owne heart Now that these things which are here written with Paper and Inke may bee written upon the Table of thy soule by the finger of the Spirit is the prayer of him who is Thine in the service of Christ John Robotham Octob. 24. 1650. THE CONTENTS OF THE Former Nine SERMONS Serm. I. Doct. 1. THE peculiar priviledge of the Saints to see God page 3 Severall wayes of seeing God 4 Peculiar sight of God what 8 The manner of the Saints seeing God 15 Use I. To shew the happy estate of saints in this World 17 Use 2. The sight of God should humble Saints 21 Use 3. Highly to prize the Preaching of the Gospell 24 Serm. II. Saving sight of God known first by the apprehensions of God which are First cleare 31 Secondly precious 34 Thirdly joyfull 38 Fourthly perpetuall 40 Secondly the sight of God known by the impressions 41 First they are reall 43 Secondly through 44 Thirdly universall 45 Serm. III. Thirdly the saving sight of God known by the expressions of it 47 First purity of heart 48 Secondly changing us into Gods image 54 Thirdly love to the Brethren 56 Fourthly Fellowshipp with Saints 57 Fifthly desire to bring others to the light 59 Sixthly it enableth to suffering 60 In what order Saints come to see
Isaiah wrote was Gospell he was an Evangelicall Prophet and in that description there are these things First the occasion of this great humiliation God humbleth his Ministers ere he send them of the Prophet and that was that God was now setting him forth in the Gospell to preach the will of God to the People God when he sends Ministers to his worke he doth first humble them They can never doe any thing to purpose for God till they be undone Woe is me I am undone saith the Prophet in this verse and then in the verses following God sends him to preach So that the maine cause why you have not Ministers according to God that he doth not blesse their worke according to your heart and desire it is not for want of parts or understanding or for want of Parts or degrees or the like but the generall the maine cause is because they are not humbled God hath not undone them Secondly there is the humiliation it self which consists First of an Act of the Understanding whereby the Prophet saw some thing more then he knew before and cries out I am undone he thought he was in a good condition before but now he doth not meerly say I am undone but woe is me woe is me I am undone Thirdly there is the Causes of it and the causes are twofold One is materiall as you call it that is sin woe is me I am undone Why Because I am a man saith the Septuagint Indeed a man as a man will be undone if Sin a cause of humiliation he see the glory of God if he were not a Sinner But saith he because I am a man of uncleane lips and because I dwell among a People of uncleane lips Because I see I have many sinns and because I see them now the least sin is exceeding sinfull even to dwell among wicked people a man cannot choose but be tainted with them Therefore woe is me I am undone The other cause is in these words I have seene the King the Lord of Hosts For a man may have sinenough and yet never be humbled or undone as you know wicked men now have and men and Devils The sight of God a humbling sight for ever will have hereafter in Hell and yet they will never be humbled they will never be undone in this sence but there was this thing to make it up mine eyes have seene the King the Lord of Hosts as wee see in the verse before in the Vision how he had seene the Lord. So now we come to these words For mine eyes have seene the King the Lord of Hosts From which words you are to observe two things The first is this that It is the peculiar priviledge of the Saints and ever was and ever will be to see God to see the King the Lord of Hosts Secondly that A true saving sight of the Lord of Hosts of God in Christ Jesus is that principally that undoes men or truly and savingly humbles men I shall speak more particulerly of the latter but we cannot well understand the latter without we have a little understanding in the former For if you would know how the sight of God humbleth men you must understand a little what this sight what this seeing of God is I shall speake briefly of the former Lesson which is this that Doct. 1. The peculiar priviledge of the Saints to see God It is a peculiar priviledge of a Saint and ever was and ever will he to see God to see the King of Glory the Lord of Hosts Wee doe not now speak of the sight of God that we call the beatificall Vision that sight of God we shall have in Heaven for every one of you know that wicked men shall never see God that way But I say there is a sight of God in this world that every A sight of God in this world Saint in all Ages hath had and no other Sonne or Daughter of man from the beginning to the end ever had or shal have but those that are reall S t s Concerning this sight or seeing of God we meane to speak if God will And that you may understand it you must Men are said to see God 〈◊〉 1 Corporeally know that there are divers sorts of sights of God Men are said many wayes to see God As First there is a corporeall sight a bodilie sight of God a seeing of God with bodilie eyes and so the Scripture doth often speak negatively that No man hath seene God at any time that way no man hath seene his shape that is no man in this world with bodilie eyes did ever see God as though he were a body or a corporeall substance Indeed men have seen Jesus Christ who was God and Christ Jesus saith Joh. 6 36. Yee have seene me and heard me and yet you believe not in me So that the Pharisees the proud Pharisees that never were humbled saw Jesus Christ that was God But yet that is not the sight here spoken of that peculiar sight which none but Saints have For the former no man ever had and the latter wicked men have as well as good that is wicked men saw Christ bodily as well as good men Secondly there is an other sight of God that is we 2. In works of creation or providence may be said to see God in his works of creation or providence or rather to speak more properly we see the things of God as the Apostle saith Rom. 1. they saw the invisible things of God in the things that were made that is a naturall man may see a great power in that finger which made the Moone and great Wisdome in him that contrived the Sun Moone Stars and all creatures from the beginning Now I say this may be said to be a seeing or a knowing of God for in Rom. 1. as it is said in one place they saw the invisible things of God so afterwards it is said they knew God who because they knew God and glorified him not as God God gave them up c. There was some thing some fashion that they did see God in the creation in the creatures but this sight of God is not that I meane to speak of that glorious and blessed sight of which Christ speakes Math. 5. Blessed are the pure in heart for they shall see God Thirdly besides the corporeall seeing and the naturall 3. By common illumination seeing there is a sight of God by the illumination of Gods spirit I say Gods spirit may raise a man up to see things which no man naturally ever did or could yet it is not this sight Now indeed that more properly as I said of the former is to see the things of God Only the former is a seeing of the things of God in the creature and this is a seeing the things of God in the Gospel So in Heb. 6. 6. where mention is made of Hypocrites that fall away
shall proceed to the other First you may learne hence the reason of that great difference of temper and life that is between 1 Reason of the difference betweene godly and wicked godly men and wicked men Godly men and wicked men use often to wonder one at another as if they were Monsters Godly men doe wonder at the lives of carnall men and at their temper how they can laugh and be merry when they are ready to drop into Hell and that they are merry and joyfull when they know they are in the hands of the Devill And wicked men usually wonder at the Saints to see them sad and weep and mourne and the like Beloved the main thing that makes the difference betweene their temper and life it is this Wicked men live on earthly things the one lives wholly upon base earthly things as credit and preferment and wealth and the like and the other wholly lives upon the face of God upon the seeing of God Give a carnall man credit enough and honour enough commend him highly give him money and meanes and trading and A Saint lives by seeing Gods face wealth and there he lives then he hath a good life then he is as a Fish in the water Now the other that sees the face of God in Jesus Christ though you put him in a cold Prison in iron chains yet he is alive Then give him honour and riches and credit he cares not a straw for them if Gods face be hid Therefore saith David Psal 4. There be many that will say who will shew us any good That is worldly men will aske who will shew us a good bargaine what course shall we take to encrease our trade what course shall we take to be happy and rich the like Saith David Lord I wil none of this I am of another temper my whole desire is that thy blessed face may shine for ever on me This is the reason why carnall men wonder at the Saints and that the Saints in a sort wonder at them Nay this is the reason why there is such a great difference betweene a Saint and himselfe Why Saints differ from themselves sometimes not only between him and wicked men but between him and himself A Saint O! how full of joy is he one day when it may be his house is bare enough and his clothes are bare enough and he is full of reproach yet he is full of joy and sweetnesse and comfort Another time it may be it is better with him in the world without yet he is full of heavinesse and sadnesse and sorrow and sighing the reason is the one day the Lord shines upon his soule but now the Lord hides himselfe now when the Lord shines upon him he is full of joy but when the Lord hides himselfe he is full of trouble as David saith This is one word for your information There is another word for exhortation and so I conclude this lesson the exhortation is this All 1 Not to envy wicked mens prosperity you that are Saints and doe see the wicked prosper and it may be you shall see it more and more hereafter unlesse God worke wonders you shall see the wicked posper and Hypocrites prosper and have more honour and more wealth and more preferment and the like Beloved my exhortation to you is that you would no way envy them but rather pitty them Why so Why because this is all their Portion and your Portion that God hath given you is infinitly incomparably beyond their Portion your Portion what is it I remember as the Lord saith in Ezekiel of the Levites they had no portion or inheritance with the People but saith he I am their portion and as it is said of Elkana concerning Hannah he gave her a worthy portion he loved her though Peninnah bare him Children he loved Hannah that was a worthy portion So you have a portion that theirs holds no comparison with that is though you have nothing in the world else yet you have portion enough that Gods face shineth on you that God in some measure many wayes and many times makes knowne himselfe to you in a speciall manner through Christ therefore envy them not but pitty them you that have tasted this by your owne experience I appeale to you because you will hardly believe but that they are happy people there are none of Saints sadnes in desertion you that ever have seene God but sometime or other God hath hid his face it may be hath given these things of the world at that time he hath given you credit much credit and honour and wealth good meat and brave cloathes but he hath hid his face I pray how merry were you in those dayes in that weeke when God did so when you had meat and brave cloathes and the like you know you were weary of your lives for all these then judge what is to be thought of a poor carnall man that hath no other all his life long Only this makes it a little more bitter to you because they know no better and you doe they know nothing but merryment and drunkennesse and eating and drinking and roaring Judge you by that weeke or fortnight that you were in desertion and yet had the good things of the World what the comfort of an Hypocrite and a worldly man is all his life envy them not It is hard to learn this lesson doe not say you are neglected and despised and you can hardly live in the world and every base Professor and every Hypocrite he gets up Let him goe and say with David the Lord hath bestowed a faire portion on you he comes once or twice or thrice a day in Jesus Christ to looke upon you lay up these things So I have done with that Lesson Now I come to the next doctrine You have heard in the former point that a Saint hath a peculiar speciall sight of God in this world Now the next Lesson is that Doct. 2. The sight of God in Christ the way to true humiliation That speciall sight of God doth truly humble the soule of a Saint OR The saving sight of God in Christ is the right and ready way to true Gospell humiliation VVoe is me for I am undone because mine eyes have seene the King the Lord of Hosts Before I come to open this I must lay down before hand for your understanding these three things First that when I speak of Humiliation because it hath many senses and is taken variously I doe not understand it as one act for a fast day or a day of humiliation as you call it to hang downe the head like a Bulrush or in a preparatorie way to make a man fit for Christ or the like whether that be right or no I speake not now But I speak of that 1 What humiliation here meant grace of humiliation that is that gracious humble disposition of heart in a Saint
done with Secondly that The Law of God is perfectly fulfilled in all true believers Thirdly that True believers are they who walke not after the flesh but after the Spirit We made some entrance upon the second that The righteousnesse of the Law is fulfilled in all true believers I spake a little of this and shall adde something farther to what I said if God will The righteousnesse of the Law is fulfilled in every The righteousness of the Law fulfilled in every true believer not personally true believer Not personally as I told you for there is no Saint no not Abraham himselfe that can say the righteousnesse of the Law is fulfilled in me that is personally that I have walked so the Law is satisfied by my walking But the righteousnesse of the law is fulfilled in us not personally but in us by reason but by our union with Christ that Christ and we are one and he is made righteousnesse to us 1 Cor. 1. 30. He is made of God to in wisdome righteousnesse sanctification and redemption Then whatsoever Christ is or hath it is ours Therefore saith the Apostle The righteousnesse of the Law is fulfilled in us He doth not say it is fulfilled in Christ though that be true but he takes the boldness to say it is fulfilled in us by vertue of our union with Jesus Christ So in every true Saint or believer the righteousnesse of the law through Christ The weakest Saint in Christ hath satisfied the Law is perfectly fulfilled The weakest Saint if he be a true Saint he hath perfectly fulfilled the law of God he hath perfectly satisfied every demand that the law can make he hath perfectly paid every penny worth of debt that he oweth to the law the weakest Saint it may be a poore Saint that men can see nothing but corruption in all the day and all the weeke and all the yeare long almost yet that man if he be a true Saint though he be weak hath perfectly in Christ kept the law of God and is a just man and the law of God cannot come upon him nor the Sergeant the Devill to arrest him for one penny or farthing because he can say as Paul saith here The righteousnesse of the law is fulfilled in us Therefore that is the reason as I told you that Paul saith I am dead to the law that is I am as free from the law as a man that is dead when a man is dead the law goes no further on him So it is said we are delivered from the law and freed from the law And that is the reason also that the Apostle In Christ we are saved by Gods righteousnesse as well as mercy three times in one Chapter puts our salvation upon the righteousnesse of God he saith not by the mercie of God though that be true there is infinite mercie but saith he that God might declare his righteousnesse in Christ to save us It is a mercifull thing for God to give us Christ and to give us hearts to know that Christ and to believe in that Christ it is infinite unspeakable mercie But now that wee are in Christ and united to him as there was mercie so it is righteous and just with God to save us because we are righteous persons Mistake me not I say every poore Saint through Christ is a righteous person a just man I say in and through Christ he hath taken away all our sins and forgiven all our iniquities Coll. 2. So that when God saves believers he doth not only save them out of mercie but out of righteousness he can doe no otherwise therefore it is three times over his righteousness his righteousness his righteousness Rom. 3. And that is a blessed word in Heb. 12. Yee are come to the spirits of just men made perfect I doe not conceive that it is spoken of the spirits of men in heaven as many doe and no wonder they mistake for I did so for many yeares That place it looks so like heaven that I tooke it for heaven it self Yee are come unto mount Sion to the generall assembly and Church of the first borne and to the spirits of just men made perfect A man would think it were heaven it self it is called heaven but it is nothing in the world but the glorious estate of the Saints in Jesus Christ under the new Testament as you may see afterwards Therefore as Christ saith let this word sink into your hearts that if thou be a right believer thou art as perfectly just and righteous through Jesus Christ as if thou hadst never sinned against the law of God not by thy own righteousnesse but by the righteousnesse of Jesus Christ For what can be said more saith the Apostle The righteousness of the law is fulfilled He doth not say we have a peice of it but it is fulfilled that is to a jote or tittle the law cannot say black is thine eye because Christ hath paid and done all that it can demand Now to give you a word or two of the grounds or reasons to help you to believe this truth to shew you how it comes about It comes about three wayes I meane it will be cleare to you three wayes if you consider three things First You must consider that Jesus Christ Reas 1. Christ a publike person which is our suretie he was sent of the Father out of his love as a publike person to fulfill the law of God by doing and suffering as a publike person There is much comfort in that Beloved you can never throughly understand your justification unlesse you study the first Adam what kind of person Adam was as you may see in Rom. 5. Now the Lord Jesus he came as a publike person and he was delivered for our offences as it is said Rom. 3. ult he did die for our sinnes That is one thing Now the second thing that demonstrates this to 2. From the union between Christ and believers us is besides his dying and that as a publike person there is a union made between every poore believer and Christ as really as between Christ and his Father Indeed it is called in Scripture a marriage because as in a marriage all the wealth of the husband is the wives it becomes hers and shee hath a right to it after marriage So all that is in Christ becomes ours by this union But it is a more reall union a closer union by far then that of marriage it is compared to the union between the members and the head Now by this union that you may read of in Joh. 17. all that is ours becomes Christs and all that is Christs becomes ours There are two things Then thirdly we finde that God the father to 3. God the Father is satisfied which appeares whom the debt was owing and whose law this was that we must satisfie he acknowledgeth satisfaction And what can we have more God the father acknowledgeth
is wrong'd by him that he hath been most kind to of all the men in the World and yet he proves most ungratefull if a man should goe to flesh and blood he would hate and abhorr him and not indure him man in his best naturalls would not beare it he would not beare ungratefullnesse and wrong but labour to requite it But what is the rule The Lord is good to the wicked and unthankfull Therefore Lend freely looking for nothing againe Presently God will bring a spirituall rule to your mind and God will give you power to doe it And so suppose a man should charge and challenge you with a debt and would have you pay such a debt you perhaps know no such thing and are perswaded of the contrary What now You know what most men think I will never pay him I were a foole if I should give away my estate and be a Beggar when I have done but what is the rule If thine enemy sue thee at the law and take away thy cloake give him thy coat also A Christian comes to this law he consults not with flesh and blood when a case comes but he thinks what is the rule in this case But all the misery is you will be fingering with justification which you should leave alone upon Christs death and Resurrection and you should be working out your holynesse every day that should be your way God will bring it in So when a woman is putting on her cloathes and making her fine cloaths and thinks to be as fine as her Neighbours shee should think but what is my rule Not to conforme my selfe to others in embroydred haire and fine apparrell and gold but with the Ornament of a meek spirit So you have the New Testament full for every case there is some thing that wil direct and lead you that thereby you may conforme to Jesus Christ I give you but generall instances if God open your eyes to see your glorious condition in the New Testament you must resolve on this to walk according to the coppy and the rules of it that in any case you may aske what is my rule as I am a Christian as I am a free man one with God that I may walke by it Now I exhort you to this because if a thousand The best motive to holinesse Devills should preach instead of men and tell you what the Torments of Hell are all would not be so great a motive by half to walke holily as to tell you that the righteousnesse of the law is fulfilled by Christ that you are righteous and just all your sins are done away by Christ Therefore O love him and live to him conforme to your coppy Let your Neighbours conforme to their coppy to the World and others conforme to their lusts as too many doe but doe you conforme to Jesus Christ think what would Christ doe if he had my opportunitie what would he have taken in hand And what ever occasion you have with God or man aske what is my rule in the New Testament and conforme to it Blessed is the man or woman to whome God gives a heart so to doe There remaines one word more of this and the third lesson which is the principall thing the description of those persons that have this priviledge They walk not according to the flesh but according to the spirit But because the time is gone and my strength also I shall leave that till God give another opportunitie SERMON III. Rom. 8. 4. That the righteousnesse of the law might be fullfilled in us who walke not after the flesh but after the spirit THERE were three Lessons that we may learne from these words The first is implied namely that The righteousnesse of the law must be fulfilled by every man OR Every man is bound to fulfill the law of God And Secondly that The law of God is perfectly fulfilled in all true Beleivers And Thirdly that True Beleivers are they who walke not after the flesh but after the spirit We were the last time upon the second we have prooved it and opened the poynt and have made some Use of it First that from hence we may learne where our justification lieth and wheron it is buylt not upon any thing in us or done by us but only upon the death and resurrection of Jesus Christ Secondly hence all that are Saints all that beleive in Jesus Christ should labour to see the glorious condition they are in by Christ Thirdly we should learne being justified freely and fully by the grace of Jesus Christ to conforme our selves in our hearts and lives to the example of Jesus Christ and to his rules in the Gospell I shall add but one word more from this Lesson Use 4. True beleivers no Antinomians that is that seeing the righteousnesse of the law is fulfilled in them that beleive you may hence see that none are further from Antinomianisme then those that are true beleivers those that are godly Saints You have a great stir concerning Antinomians what they should be It Antinomians who is one that is against the law that is the signification of the Greeke word Now the question is who is most against the law of God I doe not denie but that there are some and they may be called Antinomians though we should not miscall people yet they deserve it But now a Saint that is in Christ he is not an Antinomian he is not against the law because he hath satisfyed the law Every man must pay the law and they that would fulfill the law with their owne righteousnesse they doe the law wrong they that doe most here and they that suffer most in Hell they can never satisfie the law But a Christian hath satisfied the law because he hath given it a perfect righteousnes Now if a man should owe ten thousand pounds and he had but fifty shillings a yeare comming in and it may be one yeare he payes ten shillings another yeare he payes a Noble and another yeare three pence yet he payes as well as he can But now suppose there come a Suretie and he payes the whole ten thousand pound and he sayth to the Creditor you shall be paid no more by three pences but you shall receive the whole summe what doe you think is not that better None satisfie the law but beleivers So there are none that satisfie the law so roundly and fulfill it so perfectly as he that relinquisheth all that is in him and layes hold on Jesus Christ and in him payes God to a farthing Therfore when Paul is prooving strongly that we are justified by Christ and not by the law sayth he We take not away the law but we establish the law This is a better way of fulfilling the law then any other All the damned men in Hell and all the Pharisees on Earth cannot satisfie the law so well as one poore sinner that beleives in Jesus Christ And so for
doing whatsoever is within or without man it springs from one of these two rootes that is it is either from Old Adam I meane not nature in you but it flowes from Adam that was once in Paradise or else from the New Adam Christ Jesus For there were but two men that ever in the World were publique persons that were the Fountaine of the Only two publike persons the two Adams principles and proceedings of mankind Adam in Paradise naturall Adam and the Lord Jesus Christ the spirituall Adam All mankind was made after the Image of the first Adam We have borne the Image of the earthly Adam 1 Cor. 15. And indeed all the Saints shall beare the Image of the Heavenly Adam too hereafter at the least Now both these Adams are as two springs in a hill conveying their streames to two rivers they are springs from whence arise all the thoughts and imaginations and actions and proceedings all the wisedome and righteousnesse whatsoever is in us it springs eyther from the second Adam the Lord Jesus planted in the soule or else it flowes from Old Adam from naturall Adam that is in us Therfore they are called the roots the Lord Jesus is called the roote of Jesse Why so Because all the new creation all the worke of grace all the principles and thoughts and actions of a Saint so farr as they are of grace they rise from the new Adam the Lord Jesus Christ Therfore I say to understand this a little in generall before I goe further A man that walks according to the flesh who is he A man that walks according to any thing of Old Adam whether it be good or evill And usually in the new Testament it is taken for the good 1 Cor. 1. There flesh is taken for the good of old Adam when a man walks according to the wisdome of Adam according to naturall wisdome and according to the righteousnesse of Old Adam that is done by us or when we walke according to the sins and lusts and corruptions of Adam for both are put together and all makes but flesh and whole flesh strives against whole spirit Now I say take it in a generall sense to walke after the flesh is not only to walk sinfully and carnally but when a man walks though devoutly and righteously in the eye of the World yet if it be after the principles of Old Adam if he doe not walke by a principle planted in him from the new Adam the Lord Jesus Christ all this is but flesh Now then for a man to walk according to the To walk according to the Spirit what spirit What is that All his principles spring from the root of Jesse from the spirit of the Lord Jesus all his actions are upon another ground Now I say all the principles and actions of every man and woman in the World springs from one of these Therefore it is convenient and necessary that you consider how the two Adams are the two springs of all mankind the two pillars as it were upon which God hath layd all mankind and all that is done in the World and those that walk after the one walk after the flesh and those that are after the other walk after the spirit So much in generall Now more particularly by walking after Three things meant by walking according to the flesh the flesh in this place there are Three things meant The first thing meant by walking after the flesh according as most of our godly and learned translate 1. To walk according to the corruption of nature it is when a man walks according to the dicttates and suggestions of corrupt nature So flesh is taken for Originall sin that is that corruption of nature that is prone to every evill and that is an enemy to all good So a man that walks according to the flesh is when the course and bent of a mans soule and life goes after sin though he doe some good sometimes yet when his course is that way that is his continuedness and contentednesse is after sin this is to walk after the flesh First when it is his continued course for walking is not a step or a leape or a stride but walking is a thing of many paces So it is called a goeing from iniquitie to iniquitie Rom. 6. And then there is in walking contentedness and sweetness a man is not sayd to walke when he is tyred or when he goes in danger but walking it is pleasant to all young and old So when he saith they that walk according to the flesh that is not only when men are overtaken by lusts and sin but people that in their ordinarie course goe with a great deale of contentment in evill wayes But though this be true that this is comprehended Which is not the mayne scope here in walking after the flesh yet this is very lame and short of the full and whole meaning of this place I say it is not the maine nor cheife meaning of this place it is not primarily nor principally meant this is a truth and it will follow as a necessary consequence as I shall shew anon and I doubt not but the Apostle meanes it when he sayth we walk not according to the flesh because in Rom. 6. He takes a great deale of paines in that poynt but I think this is not the cheife meaning My Reasons are these First because I find that the very scope of this 1. The Apostles scope is otherwise learned Epistle is different if not almost contrarie to this his scope is not to quarrell with them for want of doing good works and for walking in sinfull works but the scope of it is to beat them off from their owne works and to bring them to Christ and therfore he sayth Abraham was justified without works he all along disparageth their works as they did them Therfore I think he doth not goe so farr from his text or from his scope as to make this the maine businesse their sanctification or holiness the not walking in evill or the walking in good works Secondly this cannot be the cheife scope of 2. These things must follow which are contrary to the Gospell the place because if you take these words They that walk after the flesh in this sence that is those that follow sinfull courses if you take them so that none but such as walk holily have a right to Jesus Christ and his righteousnesse Or if you take them in this sence that they only that walk in a holy life can come to know that they have the righteousnesse of Christ fullfilling the law for them neyther of these can hold For the first that no man can have to doe with 1. That none have to doe with Christ but those that walk holily Christ or his righteousnesse but that man that walks according to the spirit that walks in a holy way and not in sinfull courses this is contrarie to the streame
plant Christ and the principles of Christ in their hearts and I feare that there is not one in ten but will miscarrie in the remooving as you find it often with your Trees when you remove and transplant them I say abundance of those Professors will come to nothing for when the feare of Hell and damnation is gone from their conscience when the Whip is gone they will turne the grace of God into Wantonnesse Nay some will turne downe right Enemies and persecuters of the Gospell as the Pharisees and of those that would come in in all probabilitie in removing and translating them from the law to the Gospell there is not one in ten but would turne the grace of God into wantonnesse and there goes all their Religion The way to Heaven is narrow our Lord Christ saith and I think it will be found far more narrow then we conceive of it Therfore as another godly man sayth we are exceedingly mistaken in judging of Professors we looke upon them and those that begin to amend from their sins we call them Professors But this Professors to be judged by their principles is the true way of judging that there are but two roots in the World the old Adam and the new Adam There are but two Covenants Sinai and Jerusalem there are but two wayes of walking after the flesh and after the spirit after the law and after the Gospell Now I judge him to be a Saint and a beleiver and God calls and ownes him as a Saint though he be weake and be not so glorious in the eye of the World as many formall Professors yet if I see any principles of the Gospell in him if there be a little of Christ in him in power though it be but in a little measure and he can pray but little and he cannot keepe fasting dayes and dayes of Humiliation so plausibly as many that make a Trade of it in this Cittie yet if that prayer and repeating and reading and hearing or preaching or whatsoever it be if it flow from the Lord Jesus Christ as a naturall man knowes naturall things soone Saint knowes another the spirit of God knowes the things of God It is true we all of us have a great deale of flesh The best have somwhat of old Adam in them and there is somewhat of good old Adam as well as of corrupted Adam but surely we ought not to conceive him to be a Saint let him be never so glorious in the eye of the World and in the performance of duties if there be not somwhat of Christ in him You may see a poore despicable creature and see a great deale of Christ in him and on the other side you may see great Professors that are Ringleaders of others and yet there is not a jot of Christ in them but all is old Adam scrued up in his brave parts and all is but Flesh a little more Resined and he that is Flesh and all that is Flesh cannot inherite the Kingdome of God Looke to your selves seriously especially you that are most emynent that think best of your selves that are ancient Professors unless you look to your selves you may take a great deale of pains and when all comes to all after all your praying fasting and repeating and preaching you may be found to be nothing in the world but men that walk according to the Flesh that is according to the refined and well educated principles of old Adam you may be Ishmaeils and be built upon Mount Sinai when all is done Therfore I say we may hence learne to judg How to judg who are Saints and who not rightly of Persons who are Saints and who are not who are the Children of God and who are not For in most things we doe not judg rightly we doe not judg as God judgeth We usually judg of men and things according to naturall wisdome or according to some distinctions and desinitions that we have of things in that naturall divinitie we have As for instance If a man leave his drunkennesse and whordome and come up to some kind of holinesse in his lips in appearance if he come to heare Sermons and repeat them and pray a little in his Familie that man we call a Saint a godly man and it may be he may be so and it may be not so Now the way that God judgeth of all men is as they are the Children oyther of the old or of the new Adam and not according to such a proportion of strictness in their lives for the Pharisees went beyond many weak Professors in common righteousnesse And this should be a mayne ground of our Ground of fellowship with others communion and fellowship and delight in others whether in Churches or otherwise It should not be grounded on this if such a man be of my opinion in such things if he agree with me he is for me and another that agrees with another he is for him These kind of communions will proove nothing but faction in the end But the true communion is when Saints together keepe fellowship Church fellowship or other upon spirituall grounds That is when Christ in his soule and Christ in myne close together this is the maine ground that makes communion and fellowship whatsoever comes in besides that is additionall but if there be a communion of people without this I say it will proove but faction but walking according to the Flesh I should shew now what course we should take to bring our selves to spirituall walking And Secondly what they should doe that God hath brought up in some measure to this condition But I must leave that till God give another opportunitie SERMON IIII. Rom. 8. 4. That the righteousnesse of the law might be fullfilled in us who walke not after the flesh but after the spirit THERE were three Lessons that the Lord did Teach us from these words The First is implied in the begining of the Verse that Every man is bound to get him a righteousness to fulfill the law of God And Secondly that All those that rightly beleive in Christ have in them a righteousnesse perfectly to fulfill it And Thirdly that Those that thus beleive and have this great priviledg for it is the Foundation of all others they are knowne or described by this they walk not after the Flesh but after the spirit The two former I have finished I entred upon the third the last day I opened it at larg and prooved it to you and came to make one Use of it That from hence we may learne how to judg of Use How to judge who are Saints and who are not Persons how to judg of those that are Saints and those that are not Saints not according to some kind of holynesse they may come up to but according to the principles they walk by eyther as they walk according to the Flesh or according to the spirit For I told you there be diverse Profesors among
is weake there is so much weaknesse and earthinesse and frailty sometimes a mans heart is right for God yet his head akes or his stomack is full of wind or he is weary and wants sleep there is some frailty or other This is all earthly Adam all this shall be gone and this kind of body and soule shall be altered and changed to the Image of the blessed second Adam we shall put off our earthynesse as well as our sinfulnesse and have his blessed compleat Image Now how glorious that shall be as you never The glory of Saints in Heaven unspeakable saw the first Adam but onely by hear-say and by reading of the Word of God so you have not seen the second Adam but you may partly know by the manifestation of his glory on earth you have heard much of his glory We saw his glory as of the onely begotten Son of God we shall then see him Phil. 3. 19. Our conversation is in Heaven from whence we look for the Saviour the Lord Jesus Christ who shall change our vile bodies He meanes vile not onely in respect of sinfulnesse but of dustinesse of earthynesse and weaknesse that they may be like his glorious body according to his mighty working whereby he is able to subdue all things to himselfe that is according to his usuall manner of working he can doe what he will in Heaven and Earth We cannot conceive what an Imnge we shall have upon our bodies and soules but according to his wisedome and mighty power whereby he is able to subdue all things he will doe it Therefore let me tell you this I finde few or Saints formerly had more lively expectations of glory by Christ none that have those live by expectations in these times of that glory that is to be revealed that the Saints of old had See how they speake of it What manner of love is this that we should be called the Sons of God But yet it doth not appeare what we shall be for we shall be like him And gird up the loynes of your minds be sober and watch for the glory that shall be revealed The Saints heretofore more then halfe their hearts were in Heaven before hand That is the meaning of that Our conversation is in Heaven Just as you see men that goe a long journey or as you see people that have been plundered that are returning to their owne homes their conversation is there halfe a yeare before their hearts and their thoughts are there and they wish they were there and think the time long and are thinking what they will doe and what they will be when they come there So our conversation is in Heaven the Saints doe so long after the glory that is to be revealed in the day of adoption and redemption of our bodies that the most part of them is there already Now we doe not consider of this because the new Jerusalem is not yet come into our hearts We have not that Gospel-temper and frame of spirit that the Saints had before That which remaines is a little to shew you what your duty is that the Lord hath brought up to walk according to the spirit And two or three words I have to shew you how you should every one endeavour to attaine to it or to attaine it more and more But I shall leave that till the after-noone SERMON V. Rom. 8. 4. Who walke not after the flesh but after the spirit IT is the Foundation of all our happinesse to have the righteousnesse The foundation of a Christians happinesse of the law fulfilled in us for thereby we are exempted from all misery freed from all our enemies and therby we are made capable to enjoy all happinesse and blessednesse For all the misery that man suffers here and hereafter is because he hath not a righteousnesse to fulfill the law And therefore whatsoever man or woman it is that the Lord hath bestowed this great priviledge upon they must needs be in a blessed condition Now that we may know whether we are of that number the Apostle tells us that they that have this priviledge they walk not according to the Flesh but according to the spirit which was the last thing I was upon I told you what was meant by walking after the flesh and what by walking after the spirit I gave the Reasons of it and made two or three Uses There are two things remaine which I shall endeavour to speake of at this time First you that have received the spirit of God Vse 4. Exhortation to those that have the spirit how to walke and in some measure doe walk according to the spirit and not according to the flesh that the new-Jerusalem from Heaven is in some measure come into your hearts I will give you a few Exhortations from the Lord how you should carry your selves That is the first thing I shall doe and that shall be in four or five short words The first is this that the Lord having called 1. Not to abuse this liberty you to this glorious free estate to this free condition that you would take heed of abusing your liberty that you would take heed of turning the grace of God into wantonnesse as many doe And by that I meane but two things That you would take heed of using your liberty as an occasion for the flesh And Secondly of using your liberty so as to give offence to your Brethren or indeed to any I say first beware of using your liberty for an occasion 1. Not to use it as an occasion to the flesh to the flesh That you shall have Gall. 5. 13. For Brethren sayth the Apostle you have been called to liberty only use not your liberty for an occasion to the flesh but by love serve one another The Apostle shewes them in that Epistle the glorious condition and estate that they were in through grace And here in this Verse there are two things that he tells them the one is implied it is worth observing yee are called to liberty That The Gospell brings liberty is there is a freedome there is a liberty in the Gospell in diverse things that did seeme to be sinfull when ye were under the law for else what sence can you make of this ye are called to liberty onely use not your liberty for an occasion to the flesh For we find that the people under the law eyther they made the law stricter or looser then it was And there is no man in the World that walks according to the law but he makes many lawes to himselfe that Christ hath not made Now when the Gospell coms in clearly all those lawes that you made of your owne head vanish Ye are called to liberty that is you see more freedome you are not bound to every thing that before you were Before you must not smile it was a sin if you seemed to laugh or smile and a hundred such things Now
good sayth Christ and then the fruit will be good such as the tree is such will be the fruit such as the Fountaine is such will the streame be And when a mans principles the frame of his heart is nothing but flesh then of necessitie his actions must be fleshly his affections must be fleshly If he have a fleshly mind he must have a fleshly will a fleshly love fleshly hatred a fleshly life fleshly prayers fleshly Sacraments fleshly every thing for every thing must be according to its principle So on the other side where the principle is spirituall there a man will mind spirituall things he will love spirituall things he will doe spirituall things he will delight in spirituall things That is one reason of it And the second is this for I will give you but Reas 2. Carnall men know not spirituall things these two because the cheife thing that I intend at this time is the opening of it fleshly carnall men that are after the flesh they must mind fleshly things because they know not spirituall things they understand not spirituall things Or if you will and it may be that word hath something more in it 1 Cor. 2. They perceive not spirituall things they doe not ken and Perceive them Now you know that a man minds not I meane look upon it as the acting of the understanding a man cannot mind but what he knowes a man cannot think of things he knowes not That is the reason to proove that poore ignorant people speak an untruth and deceive themselves when they say we remember God we mind God wheresoever we are and yet they know not God For God is not minded but when he is knowne As in that place of the Corinthians A naturall man cannot perceive the things of the spirit he doth not know Jesus Christ therefore he cannot mind him he doth not Know the things of the spirit of God therefore he cannot set his heart upon them Without Knowledg the mind cannot be good That is till a man have a stock of knowledg of things he can never act his understanding and mind about it There are two short reasons why those that are carnall and fleshly those that are after the flesh they mind the things of the flesh and they mind nothing else nor cannot and those that are after the spirit mind the things of the spirit because they know them they understand them and understanding them they cannot choose as David saith Psal 1. But excercise themselves in them day and night They excercise their thoughts and affections and all in them Now for the opening of it unto you here are The Point opened by 3 questions three questions First what is meant by beeing after the flesh And Secondly what is meant by the things of 1. What meant by beeing after the flesh the flesh and the things of the spirit I will put them both together For the one will open the other And what is meant by minding the things of the flesh and by minding the things of the spirit First by beâ—ing after the flesh it is in effect the same that I told you before to walk as to the Flesh therefore if you have not forgotten that you will easily understand this But yet to make it clearer you must understand that a man is said to be after the flesh or carnall for so they read it in Latine Qui carnalis c. Men are said to be carnall or after the flesh three wayes The first is when a man is a true Saint but hath 1. VVhen a Saint hath little grace and much corruption but a little measure of grace and hath much corruption much flesh It pleaseth the holy Ghost many times to denominate such a man by the greatest part that is in him which is flesh and so to call him carnall As in Rom. 7. Sayth Paul speaking how spirituall the law is but sayth he I am carnall sold under sin sold to sin Not that there was no grace in Paul but that there was such abundance of corruption at least in his feeling So in 1 Cor. 3. Are yee not carnall sayth Paul have ye not need of milk are ye noâ— Babes When I heare there are such divisions that some are for Paul and some for Apollo and some for Cephas Are yee not carnall are ye not after the flesh That is is there not a World of corruption in you doth not corruption rule and beare sway over that little grace that is in you So in Gal. 6. 1. If any man be overtaken with sin ye that are spirituall restore such done That is as if he had sayd there are some carnall and they cannot keepe themselves from beeing overtaken freequently with sin and much lesse can such restore others but a spirituall man one that the spirit hath prevailed in some measure over the flesh in keeping him from the foyles and falls that weake men fall into and making him able in some measure to rayse and heale others Now so we are not to Understand it here in this place when he sayth They that are after the flesh Secondly a man may be said to be after the Flesh or to be carnall A man that is a true Saint may be 2. VVhen a Saint doth a carnall action called carnall when he doth some one action that may in a sence be wholly carnall For a Saint may doe an action that he nor none about him may perceive any thing but carnallitie in As in Mat. 16. 23. Compared with Mark 8. 32. There you shall see a godly Saint Peter by name when his Master was Preaching to him what he should suffer at Jerusalem and how he should be put to death and the like Then Peter tooke him and began to rebuke him saying be it farr from thee Lord this shall not be unto thee This was a Fleshly Speech a meere carnall Speech Christ was going to Jerusalem to die for Peter and for other poore sinners and Peter takes him aside and rebukes his Master and tells him it should not be so Farr be it from thee Christ takes him and tells him Get thee behind me Satan thou art an offence to mee for thou savourest not the things of God but the things of men Thou speakest as a carnall fleshly man thou hast no tast of spirituall things If thou diddest looke on it spiritually thou wouldest rejoyce and pray the Lord to help thee to suffer in that temptation with thy Master or to make a spirituall use of it but thou art carnall and savourest of Flesh Now when the Apostle sayth here They that are after the Flesh doe mind the things of the flesh he doth not properly meane that neither But thirdly and lastly a man is sayd to be after the Flesh when he is in his pure naturalls when he 3. VVhen men are meerly carnall is meerly carnall when he is wholly flesh when he is destitute of the spirit of God when
it be rough for me every day to dispute with my carnall heart and not only carry on good but deny my selfe in good upon spirituall reason this is a warrefare but the end is life and it is peace too This is a hard worke you will say and therefore we will take the easiest and smallest worke Beloved I say there is more ease and sweetnesse and contentednesse in going on in the wayes of God spiritually upon spirituall reasons an hundred fold than in the other for the other will be rough and God hath cast it so God hath put a curse upon all Old Adam he curseth it with death and therefore he must dye that walks carnally and that is the reason all your naturall thoughts and actions are so bitter God hath cursed them they must dye and now all the wayes of Holinesse have enough to induce thee to endeavour to walke holily as one saith the gleanings of the Saints are better than the harvest of the wicked men if there were no Hell nor Heaven hereafter but only the wicked to have the pleasures of sinne here and the Saints to have the consolations of the Spirit dwelling in them it is more an hundred fold the one is nothing but crackling of Thornes under a Pot and the end is smoake and stinke and the other is sweet here and in the end blessed eternally if it were not suppose though the way to Heaven be bitter here yet it is sweet in the End and the way of the world sweet here and bitter in the end yet you should choose holinesse as a Philosopher said if a man were to take a bitter and sweet thing which were he best to take first saith he to take the sower or the evill first and the sweet for the hope of the good to come will sweeten the present evill but when a man hath the good first the feare of the evill to come will marre al but therefore seeing there is a reward in the way in Holinesse as well as in the end for holinesse it should move us to labour after holinesse THE TABLE A Abraham ABraham juflified how page 231 Absurd Absurd what 369 Act The cheife act of the mind 358 See Reasoning Action Actions carnall denominate men 323 Adam Two things from Adam 252 The best have somwhat of old Adam 270 All from old Adam condemned 28â— Somthing in Saints that was not in Adam 405 See please Adoption Spirit of adoption 280 Affliction Carriage of a humble heart in affliction 124 Ten Instances of the carriage of a humble heart in afflictions 126 See fire All Christ died not for all 107 Saints willing to know all Gods truthes 110 Amiable Sight of God to Saints amiable 16 Another Saints content with the righteousnesse of another 102 Antinomians Antinomians who Apprehensions Sight of God knowne by our apprehensions 31 Apprehensions of God how to trie them 40 See cleare pretious perpetuall Assurance Assurance in the apprehensions of Saints 32 Assurance wanting to ordinary Professors why 106 B Beleivers Beleiving None satisfie the law but Beleivers 249 Spirituall reasoning in Beleiving 363 See righteousnesse Blind Mind of a Carnall man blind 349 Bondage Spirit of bondage what 280 Books three uses of other books besides the Scriptures 311 Borne againe He that will see God must be borne againe 62 To be borne againe what 69 To labour to be borne againe 312 Bribe God such a Lawgiver as cannot be brided 209 C Change A true sight of God changeth men 54 Carnall Men meerly carnall are called flesh 323 See actions Christ Saving sight of God only in Christ 11 A Saint in the worst condition repents not of taking Christ 137 The law fulfilled by Christ 210 Motive to come to Christ 214 Invitation to come to Christ 381 See example father comming meeke lycenciousnesse rule unyon Cleare Apprehensions of God cleare to Saints 31 Coach-man The mind the coach-man of the soule 347 Coare The coare of a naturall mans heart fleshly 335 Commands A proud heart dissobeys Gods commands 117 A proud heart wearie of Gods commands 118 Who offer violence to Gods commands 119 A Saint in affliction neglects not Gods commands 142 Comfort The godly more carefull of benefite then comfort in afflictions 142 why Saints have comfort in the worst condition 371 Comming Upon what ground to long for Christs comming 292 Communion Communion with sinners wherein forbidden 169 Condemne See Adam Condiscend A humble Saint will condiscend to the weake 186 Conscience Conscience purified what 49 Consolation consolations of the spirit 409 Conversation Vnnecessary conversation with sinners forbidden 171 Constant Sight of God in this World not constant 17 Ground of Saints constancy 369 Conviction Conviction of the spirit 409 Correction Wicked men see not God in corrections 96 Corporeall Corporeall sight of God 4 Corrupt corruption Saints pure notwithstanding their corruptions 52 Corruption how discovered 149 Saints called fleshly because of their corruptions 322 Mind corrupted 360 Reasoning corrupted 361 Covenant Saints stick close to the covenant in afflictions 143 Covenant in man to keepe Gods law 208 Ishmael and Isaac types of the Covenants 266 See workes Creation Sight of God in works of creation 4 New creation by the spirit 403 Creature Creatures resemblances of spirituall things 55 Curse Sin a curse in Hell 288 D Darknesse Satans Kingdome darknesse 64 Naturall principles darke 377 Day See son of man Death die Hypocrites why â—oth to die 38 Why godly men die 287 Carnall reasoning brings death 413 See sin works Deliberation Deliberation wherein excluded 215 Deliverance Saints desire somthing more then deliverance 140 Discretion Sadnesse of Christians in Discretion 74 Devill see God Divinity Divinitie mistaken 289 Doing No man can fulfill the law by doing 212 Spirituall reasoning in doing 365 Draw How God drawes mens hearts 92 Dutie In what duties we may converse with sinners 170 Men proud of duties why 290 E Earthly earthlynesse Wicked men live on earthly things 72 Earthlynesse troubleth Christians 294 Things of the flesh things on earth Enjoy see God Envie Prosperity of the wicked not to be envied 73 Escape No escape from Gods law 209 Eve How the DEVILL tempted Eve 302 Evill Fountaine of evill in the soule 412 Example Christs example to be looked on 242 Excercise Excercise of spirituall reasoning by the spirit 410 Extoll see learning F Face Christ the face of God 11 Saints live by seeing Gods face 72 Faculties Naturall faculties corrupted by sin 378 Faith Faith the life of it 237 Justification known by faith 258 Fall Not to fall from the liberty of the Gospell 304 Father The Father shews Christ 13 Christ shews the Father 14 Fellowship Fellowship of Saints whence 59 Ground of fellowship with others 272 Few Few shall be saved 267 Flesh Flesh what meant by it 252 Walking according to the flesh what 255 Why walking after the law is after the flesh 265 Not to use liberty for the flesh 298 VVho mind the things of the flesh
the godly in respect of power 276 Pray A humble heart apt to pray in afflictions 144 See naturall Precious Saints apprehensions of God precious 34 Preparation Christs righteousnesse to be taken notwithstanding want of preparation 109 Principle Two principles whence all men worke 253 Professors to be judged by their principles 270 Every thing workes according to its principle 319 See Darke Prison Christ being out of prison shews God is satisfied 227 Priviledge Jewish priviledges how taken 258 Outward priviledge boasted of by the Jewes 259 To get the comfort of our priviledges 303 Carnall Priviledges called flesh 331 Prize The spirit to be prized 306 Prosperity Prosperity of others not envied by Saints 135 See Envy Proud Carnall minde proud 351 See commands ridgednesse truths unthankfull Publike Christ a publike person 226 Two publike persons 25â— Adam to dye as a publike person 285 Who to be imployed in publike affaires 385 Pure Purity Purity of heart an effect of seeing God 48. 66 Pure heart what 49 See conscience corrupt grow Q. Qualities More then new qualities in Saints 404 R. Rationall The most rationall man without grace the worst 389 Reall Impressions of God upon Saints reall 43 Miseries of this life reall ibid. Reason reasoning Reasoning of three sorts 361 Godlinesse hath the best reason 368 Not to reject all reason in godlinesse 380 Reasoning the highest act of the minde 388 Men mad with reason 389 Reasoning of the minde a distinguishing character 390 How a good man may be moved with naturall and carnall reasoning 393 How Saints come to be led by spirituall reason 402 To labour to be swayed by spirituall reasoning 412 See beleeving doing suffering Reforming Hindrances of reforming our wayes 234 Religion Carnall men may goe farre in Religion 392 Repeale The Law of God not repealed 209 Repent see Christ Reprobate Carnall minde reprobate 350 Revelation Saints to walke humbly for abundance of Revelations 301 Spirit of revelation to be prayd for 313 Reward Proud men obey GOD onely for reward 121 Ridgednesse Ridgednesse to sinners from pride 176 Righteousnesse True humiliation knowne by submitting to Christs righteousnesse 101 Men naturally cleave to their owne righteousnesse ibid. Righteousnesse of our owne to be renounced 108 Righteousnesse perfect required by the Law 208 Righteousnesse of the Law fulfilled in beleevers 217 We are saved by Gods righteousnesse 225 Fleshly men stablish their owne righteousnesse 330 Rotten Minde of a Carnall man rotten 349 Rules Three rules that all men conforme to 240 Rules of Christ to be looked to 242 Severall Gospell rules 243 S. Saint Carriage of a humble heart towards Saints 180 How to judge who are Saints 271. 274 Saints and others how distinguisht 358 See sight old Sanctification How the Spirit works by Sanctification 410 Satan See Kingdome Darknesse Satisfie Saints apprehensions of GOD satisfie them 25 Apprehensions of Hypocrites satisfie not 36 God the Father satisfied in Christ 227 See Spirit Saving Saving knowledge 185 Savour Fleshly men savor fleshly things 335 Scripture see Glosse Secret Secret works in nature and grace 91 See seen seeing The priviledge of Saints to see God 3 Severall wayes of seeing God 4 Order how Saints come to see God 61 All graces wrought by seeing God 87 Why God will humble men by seeing him 91 A wicked man may see his sins 93 Carnall men cannot see God 95 Tryall of seeing God aright 100 A humble heart seeth God in afflictions 126 Things of the flesh are things that are seene 325 Service Saints humble though they doe God more service 183 Humble Saints glad to doe service for others 197 Shift see truths Shrink see trouble Sight Saints have a peculiar sight of God 6 True sight of God how known 30 Signes Christians may make use of signes 103 Simplicity Saints to walke in simplicity 302 Sin Sight of God should preserve from sin 23 Sin what 102 Not to comply with others in sin 172 Justification not broken by sin 233 Who are dead to sin 275 See Guilt Sinners Carriage of a humble heart to sinners 166 Son of Man Two sorts of dayes of the Son of man 26 Soveraignty Soveraignty of God to make a Law 208 Spirit Spirituall Saving sight of God by the spirit 12 The Spirit shewes Christ and the Father 15 The priviledge of those that walk after the spirit 250 To walke according to the Spirit what 255 How to know we walke according to the spirit 274 Fruit of walking according to the spirit 279 How those are to walk that have the spirit 298 How men may come to walk spiritually 305 To labour to be lead by the spirit 309 Things of the spirit what 333 Minde spirituall 361 Reasoning spirituall 363 A Saint made spirituall how 404 Streame Streame of a Saints heart pure 52 Submit Submission A humble heart submits in affliction 133 Ground of true submission to God 154 Suffering True sight of God enables to suffering 60 Law fulfilled by suffering 210 Law cannot be fulfilled by suffering 213 Spirituall reasoning in suffering 366 Sweetnesse Sweetnesse in humble Saints to others 194 T. Take A humble heart content that God should take mercies 154 Teach Christians should be ready to teach others 59 Temptations Godly Men not taken with temptations why 375 See Job Eve Termes Proud men obey God upon their owne termes 120 Terrified Wicked men may be terrified 93 Testaments Difference between the two Testaments to be studyed 305 Thankfull A humble heart thankfull for mercies 161 Themselves Why Saints sometimes differ from themselves 73 Saints measure not themselves by themselves 199 Who build Justification upon themselves 230 Things What meant by things of the flesh 324 Throne The minde the throne of Christ or Satan 346 Through Right impressions of God through 44 Troubles Why professors shrink in troubles 44. 61 What keeps men in inward troubles 104 Truth Saints carriage to Gods truths 110 Proud hearts cavill at Gods truths 113 Proud men shift off Gods truths 114 Saints jealous of the truths they know 187 Time Saints humbled in regard of the time they have had 184 V. Vaine Carnall minde vaine 349 Various God shewes himselfe to his Children variously 16 Violence see Command Vision Beatificall vision in this life 18 Visitation Day of visitation what 176 Understand Why most people understand not spirituall things 338 Christ onely can satisfie the understanding 383 Undervalue A humble Saint undervalues not grace in others 153 Union Too neere union with sinners forbidden 172 The Law fulfilled by our union with Christ 224. 227 To look on our selves as united to Christ 236 Unregenerate Unregenerate men how farre they may goe towards humiliation 93 Unspeakable Saints sight of God unspeakable 10 Unthankfull Proud hearts unthankfull 161 Universall Impressions from the sight of God universall 45 W. Waiting A humble heart not weary of waiting in affliction 145 Waiting for mercies 156 Walke To walke what 251 Way Godly men see their way in confusion 374 Weak Weak Saints in Christ satisfie the Law 224 Flesh put for weaknesse 267 Weaknesse of Saints the cause of it 215 Weary see Commands Wicked Misery of wicked men 20 Winning see Ordinances Wise Wisedome Saints in affliction have high thoughts of Gods wisedome 131 Two wisedomes great in the eyes of Saints ibid. Godly men the wisest 384 Will. Our hearts and lives to conform to Gods will 240 Will of God when knowne 307 Why good men misse Gods will 395 Word Saving sight of God by the word 12 Christs righteousnesse to be taken on his bare word 104 Works Many besides Papists seeke Justification by Workes 213 VVe are dead to the Law as a Covenant of works 218 Good workes by whom to be done 231 Flesh taken for the Covenant of works 260 World Saints see God in this world 3 Happy estate of Saints in this world 17 The rule of most men in the world 241 FINIS