to 23. For ye are not come to the mount that might not be touched and that burned with fire nor unto blacknesse and darknesse and tempest c. ver 23. but unto mount Sion c. Believers are not come to mount Sinay to burnings blacknesse and darknesse they are not called to a covenant wherein is the administration of condemnation that is done away to believers 2 Cor. 3.7 11. But they are come in deed to mount Sion to the city of the living God to the covenant of Grace where is mercy and pardon in its administration Heb. 8.12 To the bloud of sprinkling which speaketh better things then that of Abel where is nothing but cause of joy and gladnesse joy unspeakable and full of glory 1 Pet. 1.8 All which many a poore soule is deprived of for want of a right understanding between the covenants of Law and Gospel Thus have I plainly though very briefly endevoured to lay open the grounds or true causes why many men and women though otherwise godly yet come short of walking up with God according to Scripture rules I must leave it to the great Prophet Christ to reach your souls The second sort of people that comes here to be reproved are those that pretend to be for Scripture yet indeed doe make the prescriptions of men their rule that resolve what ever the Magistrate requires or commands they will do a very sad thing and as much to be lamented that ever men that would be counted Christians should set up man in the room of God see what a dreadfull curse is pronounced upon such Jer. 17.5 6. Thus sayth the Lord note it is the word of God cursed be the man that trusteth in man and maketh flesh his arme whose heart departeth from the Lord What is the curse ver 7. He shall be like the hearth in the desart he shall not see good when it commeth he shall inhabit the parched places in the wildernesse Note The curse consists in two particulars 1 He shall be barren like the hearth in the desarts dry empty poore nothing of God in him O this is it that is the cause men grow so barren dry empty because they rest upon man they durst not entertain thoughts of going farther then they conceive the Magistrate intends ministers admire why so many gracious people leave them they see they are grown barren through their dependencie upon men the curse of God is come upon them they are like the barren hearth in the wildernesse Professours wonder why they are left of their companions many of them why they are barren empty they cannot profit by them and all because they trust upon men they dare not entertain thoughts of submitting to Scripture farther then the Magistrate goes along with them and therefore it is that they leave them A second curse is They shall not see when good commeth this is the reason why so many choice lerned men see not that good which is comming that truth that grace that glory that God le ts shine through the Gospel into the soules of many of his people but they oppose it and persecute it the curse of God being upon them blinding them because they trust upon man and make flesh their arme and their strong confidence and had rather deny truth then suffer affliction with the people of God but blessed is the man that trusteth in the Lord whose hope is the Lord ver 7. He shall be fruitfull as a tree planted by the rivers of water c. O take heed of receiving or at least of resolving to receive rules from man in matter of worship without an exact tryall of it by the word of God If ever men should again as I trust it shall not be but I say if it should be so that men should as those Mat. 15.9 teach for doctrines the traditions of men yet that you would not receive those traditions for your Scripture for in so doing you can doe no lesse then incur that curse of being made like unto a barren hearth in the wildernesse c. The third thing propounded concerning Christ as he is a Prophet is the manner how he teacheth his people now he is in heaven and that is 1 Ministerially 2 Spiritually 3 Powerfully 1 Ministerially by his Ministers yet ever according to the rule viz the Scriptures thus Christ when he ascended to heaven sent forth his Disciples Mat. 28.19 20. and promised to be with them to the end of the world and you shall ever finde Christ teaching by this means Act. 2. Peter preaches the Jews are converted Chap. 5. and so the 8.12 Philip preaches the things concerning Jesus and they believed and in the churches Christ hath appointed Ministers with their gifts sed Ephes 4.11 and all for the edifying of the body of Christ so that this is the first means by which he teaches Rom. 10.14 17. How then shall they call on him on whom they have believed How shall they believe on him of whom they have not heard How shall they learn without a Preacher ver 17. Faith commeth by hearing c. 1 Cor. 5.19 He hath put in us the word of reconciliation 2 Christ teacheth Spiritually The Word and the Spirit goe both together the word is but a dead letter in it selfe farther then the Spirit goes along with it therefore Joh. 6.36 It is the Spirit that quickneth the flesh profiteth nothing the words that I speak are Spirit and life but if the spirit goes with the word then the word proves Spirit and life the Spirit worketh freely in the preaching of the Gospel the word is but an instrument in the hand of the Spirit by which it works see Iohn 3.8 The winde bloweth where it listeth so is every one that is borne of the Spirit so it is the Spirit that worketh in the word and by the word 3 He teacheth powerfully where Christ comes he teacheth powerfully therefore the Gospel is called The power of God unto salvation Rom. 1.16 For I am not ashamed of the Gospel of Christ it is the power of God to salvation to every one that believes 1 Thes 1.3 For our Gospel came not to you in word onely but in power and in much assurance c. So that the Gospel it is the power of God you see that it is that wherein Christ manifests his power in teaching poor ignorant unknowing creatures therefore it is said Mat. 7.29 that He taught them as one having authority and not as the Scribes that is his Word had a commanding power and authority over their spirits beloved if Christ once comes to teach your spirits he will come with power with authority he will make a separation between thy soul and thy sins he will pluck thee off from thy base lusts and cursed practises as once he did Saul Christ came with power and great authority upon him and took him off from his persecution and makes him a preacher of that truth which before he
to take the shield of faith a sheeld is for defence so this faith both defends and resists the Devill Quest But how doth faith overcome Ans It ever hath an eye to the foundation Christ it knows the foundation standeth sure and so it turns over the devill the false conclusion that the devill and the heart is ready to make together to Christ and now the soule sayth it is true Satan or it is true heart I am base I have a vile cursed nature I cannot pray nor performe any duty as I should sin is in my best action I confesse I am in my selfe as bad as man or devill can make not a worse heart in the world more subject to evill farther then God restrains it more unable to doe good farther then God inables and what of all this Satan I know there is enough to condemne me for ever were I to answer in mine own person for my selfe but Christ hath been condemned for me Satan he hath borne all my sins and so my condemnation and he hath made himselfe over to me so that now thou must first have something against Christ before thou canst shake my hold and thus by faith flying to Christ the soule overcomes the enemy but if the soule cannot thus have recourse to the Lord Jesus he is gone when the tempter comes he is not able to resist Then sayth the beleeving soule it is true Satan I have a proud self seeking heart ready ever to take that honour to it selfe that is due to God but it is as true that I may thank thee for it who hast thus metamorphozed my nature and made it like thine own and not onely so but commest in and ever stirrost up the heart to pride and selfe-seeking knowing well by experience that it is a sin that much provokes God but this is my mercie God lets me see into this depth of wickednesse and it is my burthen but Christ hath freed me from the power of it and from the iniquity of it hee is ever subduing it in me and one day I shall for ever be freed both from it and thee thus by faith the soule overcomes the devill this is the first particular wherein the Christian comes to liue by faith in the exercising of it according to the manyfold occasions it meets withall 2 To live by faith is a living upon Christ in the want of all things and that both externall and internall 1 Externall in the want of outward things when the creature is tripped naked and bare brought even to a morsell of bread then to live in beleeving the Lord will care for you when that you are brought to Christs condition that you have neither house nor home nor any thing in the world besides a Christ besides a God to live upon then when thou canst get a promise as that Heb. 13.5 He hath sayd I will not fail thee nor for sake thee and stick close to the Lord Jesus in such a promise this is a living by faith when the creature fails Hab. 3.17 18. Although the figtree shall not blossome neither shall fruit be in the vine the labour of the olive shall fail and the fields shall yeeld no meat the flock shall be cut off from the fold and there shall be no therd in the stalls Yet will I rejoyce in the Lord I will joy in the God of my salvation This is to live by faith when all creatures fail then to live upon God then to rejoyce in the Lord believing that God is able and will help the Lord will sustain The want of this faith was Israels sin Psal 78.18 19. they spake against God and sayd Can God prepare a table in the wildernesse how is the deceitfull heart of man ready to distrust God in such a condition as those Jews can God prepare a table when all is gone but faith in such a condition believes and lives by blieving and the Lord will care for moe sayth the soule and the Lord hath sayd it The lions shall luck and suffer hunger but they that wait upon the Lord shall want nothing that is good This is a hard thing it is easily sayd but not so easily done you thinke it is easie perhaps to live by faith while you have a house a calling that brings you in money perhaps every day or every week or money by you or land c. you can live comfortably upon Christ and your calling upon Christ and your house or land but let all be taken from thee see then how then canst live this may be your condition and then you will be put to the tryall 2 Spiritually when the soule hath nothing of its own to rest upon when duties and performances and all is gone then to believe and live by believing this is to live by faith indeed upon this ground the soule believes Rom. 4.4.5 He that worketh not but believeth on him that justifieth the ungodly his faith is counted to him for righteousnesse he that worketh not he that cannot performe one acceptable duty in way of righteousnesse but sees all is nothing yet believes in Christ and so lives by believing this is the constant stay of a believer he eversees his own emptinesse the untighteousnesse of his best actions I say to believe in and to live upon Christ in all such conditions it is to live by faith above duties and performances but how doe many a professing man and woman comfort themselves in the performing of duties in their inlargement in duty and the like but when they fail in this then they call all in question again this faith was not right for they thinke they believe because they can pray and meditate c. when indeed the soul that rightly believes doth believe because he cannot pray nor act or doe any thing that is acceptable and therefore he cannot live by faith but when that power he has to performe duty fails his faith and all fails this is not to live by faith yet this hath been the life of most professours in this Nation 3 A living by faith it is to live by beleeving of what the soule shall one day enjoy and this mightily bears up the spirits of the Saints And this we may take notice of under a threefold consideration 1 That which the gracious soule longs most after is the full enjoyment of God nothing lesse can satisfie the believing soule the soule that hath tasted how gracious the Lord is O sayth the Soule when shall I come to the full enjoyment of my God and so the seule groanes as the Apostle 2 Cor. 5.2 earnestly desiring to be clothed upon with the house from heaven and the reason is ver 7. for while we are here we walke that is live by faith and not by sense while we are at home in the body wee are absent from the Lord that is absent comparatively with relation to what it shall be for the soule has but a glimpse of glory but a
THE EXALTATION OF CHRIST In the dayes of the Gospel As the alone High-Priest Prophet and King Of Saints By THOMAS COLLIER somtimes Teacher to the Church in Yorke 1 Cor. 2.2 For I determined not to know any thing among you save Iesus Christ and him crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by R. L. for Giles Calvert at the black Spred-Eagle at the West end of Pauls MDCXLVI The Epistle to the Reader PIous Reader such is the transcendent Excellency of the knowledge of Jesus Christ that we may say of it as the a Arist Anima Phylosopher somtimes spake concerning the Soule of Man Praestat paucula exmeliora scientia degust âsse quà m de ignobiliore multa that is A small dim understanding of it is to be valued farre above any other science And the Apostle esteemed all things losse and dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the excellency of the knowledge of Christ Jesus Phil. 3.8 Now that thou mayst grow in the knowledge of Jesus Christ here is offered to thy diligent perusal a little Treatise wherein Christ Is exalted in all his Offices It contains three parts the first treats of his High-Priests Office the second contains his Propheticall Office and the third handles his Kingly Office Thou must not expect Excellencie of speech and the enticing words of mans wisdom but thou maist by Gods blessing learn somthing more of the excellencie of the Knowledge of Christ Jesus and mayest finde the tongue of the Learned speaking a word in season to thy weary soule in the plain and powerfull evidence and demonstration of the Spirit and such is the excellencie of Scripture learning which contains in it florem delibatum the flower quintescence of soul-saving-knowledge that it will abundantly satisfie the hungry soule A man may have excellent knowledge in other things and yet perish but this is life eternall to know God and Jesus Christ John 17.3 There are some shinings forth of the eternall Power godhead in the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the invisible things of him from the creation of the World are cleerly seen being understood by the things that are made we know the diffused brightnesse of the Sun-beams is not so pleasant in large windows nor can the bright shinings of him who is invisible be so cleerly sweetly pleasantly discerned in the creatures as in the face of Jesus Christ in whom dwels the fulnesse of the God-head bodily Col. 3.9 And in whose face the light of the knowledge of the glory of God hath shined in the hearts of his Justified-sanctified ones 2 Cor. 4.6 and therefore by way of eminencie Jesus Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Brightnesse of his glory and the expresse Image of his substance Heb. 1.3 O how excellent then is the true knowledge of Jesus Christ and how acceptable will this little Treatise be unto those who with a spirituall appetite are enquiring after the true knowledge of Christ in all his Offices The Author being far distant from the City could not see to the correcting of his Book and it is an usuall thing for some faults to escape the Presse un-corrected in such a case which thou maist amend with thy pen as thou readest and for any materiall thing which thou apprehendest not sound carry it to the Touch-stone of the Word Try all things and hold fast that which is good And as we would have others moderate in censuring us Hanc veniam petimusque damusque vicissim go and do thou likewise if but a mite of knowledge shall be through Gods blessing by this his labour added to thy understanding let God have the glory and the Author hath his end Thy friend and the Truths servant Hanserd Knollys The Table A ADmire We are to admire the Wisdome of God page 42. The love of God 45. The iustice of God 48. And the power of God page 50 Agreement betweene Christ and the Iewish High-priests page 16 B BAptism and Circumcision are not one 96. proved ibid. Baptisme is not come in the place of Circumcision page 100 Believers the iustice of God as well as his mercy pleads for them page 50 Bloud of Christ makes peace page 19 C CHrist to be lifted up how 2 3. When he is exalted 10 12 13. He is the Saints righteousnesse 11. He is meat and drink to them 14. He is their cloathing 15. Sin laid upon him 35. He bare the sins of his people ibid. Hee is the wisdom of the Father 43. His offering what 16. He excels the Iewish High-priest 27 Wherein he doth it 18 19. How he bears the names of the Saints upon his heart 21 22 23. How hee taught his people before hee came in the flesh 84. Hee is the Teacher of his people now he is in heaven 85. How be teacheth his people 114. His Kingdome in this world is twofold 203. Why be rules in it page 237 Circumcision and Baptisme not the same 96. Proved page 97 Church of the Iews under the Law and of Christ under the Gospell how they differ 94. The Iewish Church Typicall page 94 Commands of the Gospell what page 60 Covenant the misunderstanding of it what evill it brings page 109 D DEny why men should Deny themselves 147. Why Christ teacheth men so to do page 151 154 155 Difference betweene the Iewish High-priest and Christ 16 17 27. Between the Iewish Church and the Christian Churches 94 Between the Iews priviledges and the priviledges of Christians under the Gospel page 101 E EFfects of receiving Christ page 75 Effects of the Kingdom of Christ in the sule page 220 Eternity God loved his from Eternity how page 39 Evill the misunderstanding of the Covenant what Evill page 109 Exalted When Christ is Exalted 12 13. How be is to be Exalted 15. Why he is to be Exalted page 247 Excellency of the grace of love among the Saints page 176 F FAith Why God gives it to his people 66. What it is to live by Faith 165. How it overcomes the Devill 188. When we live by Faith page 190 Fiery Serpent what page 248 Foolish Why the Virgins Math. 25. called foolish page 57 G GOd laid sin upon Christ 35. Hee hath nothing against the Saints 57. His glory and the Saints good ioynd together page 146 Gospel faith what page 122 Grace man cannot fall away from Grace page 25 H HIghpriest Christ is the Highpriest of his people 15. The Iewish Highpriest and Christ the High priest their agreement 16. Their difference page 17. I INtercession of Christ 40. How hee Intercedes for the Saints 41. Whether it be part of his satisfaction page 41 Ioy peace with God the ground of it page 77 Iustice of God to be admired 48 49. It pleads for Believers page 50 K KIngdome of Christ in this World twofold 203 The effects of it page 220 Kingly Office of Christ 202. Kingly power in Israel after the flesh a Type of Christs Kingly power in
tells them that he is their life and their light their justification reconciliation and peace and hee tells them in the dark in secret that there is no light or life to be attained in any creature or thing beneath the Lord Jesus and Christ having called them to it this they are to speak in the light and to preach it upon the house tops that is publikely to make it known to all that men through the blessing of God may come to the sight of it This was the commission Christ gave to his Disciples to lift up Christ for justification and life in the preaching of the Gospel see Luke 24.47 compared with Mar. 16.16 17 In Luke the Text sayes And that repent once and remission of sins should be preached in his name among all Nations And in Marke Goe preach the Gospel to every creature hee that believeth and is baptized shall be saved c. Note In the first remission of sins is to be preached in the second salvation through believing and both these in Christ remission of sins in the name of Christ salvation and life through believing in Christ who is the alone justification of believers so that justification remission of sins c. through Christ is to be held forth to the view of the soule that the soule who is a sinner may by the power of God come to see the Sonne that is to see that remission of sins that justification that is held forth in Christ and so come to be made partakers of it This you shall see farther confirmed by a second word from heaven Act. 5.20 Goe stand speak in the Temple all the words of this life that is all the words of the Gospel of Christ the means God hath appointed by the workings of his Spirit to discover life unto the soules of men And secondly as Christ thus requires it so likewise the Apostles practice it you shal ever finde them exalting Christ so the Apostle Peter Act. 4.12 exalts Christ to the heavens above all Neither is there salvation in any others for there is none other name given under heaven among men whereby we may be saved but by the name of Jesus Harke you beloved friends here is Christ exalted his name above every name for the remission of sins salvation and thus is Christ to be exalted above all duties creatures every thing Act. 5.42 and daily in the Temple and every house they ceased not to preach and teach Iesus What did they teach and preach of Jesus they preach justification by Jesus in opposition to all legall righteousnesse Act. 13.39 And by him all that believe are justified from all things from which yee could not be justified by the law of Moses This is the Sermon beloved the Apostles preached Iesus Christ dying and rising again 1 Cor. 15.3 4. For I delivered unto you first of all that which I also received that Christ died for our sins according to the Scriptures And that he was buried and rose againe the third day according to the Scriptures this the Apostle Paul preached first of all unto them justification and life by Christ Rom. 4.25 Who was delivered for our offences and raised again for our justification that he dyed for sin and was raised again for justification this is the first Sermon you see the Apostle preaches and it is that he is ever indeavouring to make it more abundantly clear to the soules of the Saints Rom. 10.4 He is the end of the Law for righteousnesse to all them that believe Rom. 3.20 And that by the deeds of the Law there shall no flesh be justified Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the faith of Iesus for by the works of the Law shall no flesh be justified Thus beloved you see the Disciples of Christ they cease not to teach and preach Iesus that Christ is indeed the Mesiah promised Act. 9.22 the very Christ that he died and rose again for our justification that the Saints participate of this justification and life by faith in his bloud thus the Apostle Peter came preaching and exalting Christ for remission of sins Act. 5.31 Him hath God exalted with his right hand a Prince and a Saviour for to give repentance and remission of sins according to Christs commission Luke 24 47. so is the Apostles practice preaching peace by Jesus Christ Act. 10.36 Who is Lord of all Note And this they preached as the command of Christ beloved and not as the idle fancie of their own brain as the servants of Christ are now charged by those ignorant of the righteousnesse of God going about to establish a righteousnesse of their own Rom. 10.3 but beloved they and so we that are the Ministers of Christ thus exalt Christ preach justification and peace by Christ by the command of God so Act. 10.42 43. And he commanded us to preach unto the people and to testifie that it was he which was ordained of God to be the judge of quick and dead and to him all the Prophets give witnesse that through his name whosoever believeth in him shall have remission of sins Note beloved this is the command of God where is it commanded why Mar. 16.16 17. he that believeth shall be saved that is shall have his sins pardoned his person justified and so be everlastingly saved that is by faith the soule comes to eye it and apply it to see it and to hand it for beloved the word saved implies all that free and full salvation held forth in Christ to believers which is a salvation from all their enemies Luke 1.71 That wee should be saved from our enemies and from the hands of all that hate us but especially and in the first place that wee shall be saved from sin that we might through faith in his bloud receive remission of sins be saved from sin for this Jesus signifies a Saviour see a blessed word Mat. 1.21 Thou shalt call his name Iesus for he shall save his people from their sins and this salvation God hath commanded to be preached this remission and salvation the Prophet witnesseth Ier. 31.34 speaking of the Covenant of grace the Gospel Covenant he sayth For I will forgive their iniquity and I will remember their sins no more c. and this remission of sin is to be preached among all Nations beginning at Ierusalem and Luke 4.47 and in some measure this hath and shal be performed Act. 13.46 47 48 2 Christ is to be exalted and lifted as in the preaching of the Gospel so in the hearts of believers which I shall indeavour to speak a word unto before I come to speak of Christs exaltation in his offices I say he is highly exalted and lifted up in the hearts of all that rightly believe in him so the Apostle Paul desires to know nothing but Christ and him crucified 1 Cor. 2.2 and indeed beloved hee that rightly knows Christ crucified knows enough therefore the same
that which would knit the hearts of christians one to another It was the Apostles desire and care for the Colossians that their hearts might be comforted being knit together in love Col. 2.2 This knitting together of the Saints is that which makes them meet to watch over each other to build up each other it is as the joynts and sinews of the body naturall knitting each member together and so nourishing the whole body Col. 2.9 Being knit together increaseth with the increase of God this is the excellent property of love it knitts up the souls of the Saints together where it is in truth there cannot be an easie dissolving of this knot of love this was the love of David and Jonathan 1 Sam. 18.1 The soule of Ionathan was knit with the soule of David and Ionathan loved him as his own soule this is the true property of love it knits the soul to the partie beloved it is not possible if there were true love that there should be such divisions amongst the Saints if it be but a difference in opinion presently the love the fellowship is broken A second excellencie of true love is It coven a multitude of infirmities it is not easily moved it is not easily provoked it is naturally easie to be intreated it will not suddainly believe evill reports it will not suddainly have bitter envyings and evill surmisings this is the excellencie of the grace of love it will bear much and long it will not censure without wonderfull just cause 1 Cor. 13.4 5 6 7. Love suffereth long it is not easily provoked it will not starte at shadows love envyeth not anothers prosperity but rather rejoyceth in it as one member of the body rejoyceth in the prosperity of another it vaunteth not itselfe it is not puffed up love is an humble grace it maketh those in whom it is to serve each other in love to prefer each other before itselfe it seeketh not its own it seeketh not its selfe but the good of another it is not easily provoked it thinketh noill it rejoyceth not in iniquity but rejoyceth in the truth it beareth all things it believeth all things all things that it hath any ground or warrant to believe it hopeth althings that is the best of all things where there is any ground or probability of hope it endureth all things that is all things that God himself inflicts or suffers man to inflict upon him here is the excellencie of love O who would be without this grace of love nay but who can ever attain it but those whom God sheds abroad his love in their hearts by his holy Spirit how is this grace of love wanting among the Saints whence is it that there are such discords such bitter enyings such secret whisperings in a word such rents and breaches of communion and fellowship amongst Saints for slight things but the want of this grace of love truly were the love of God shed abroad in the hearts of his people more abundantly it would not be thus love is of absolute necessity for the peace and communion of Saints 3 Excellencie of love It is on everlasting grace it shall be made perfect in another world other graces fail but love never faileth 1 Cor. 13.8 Prophesies they fail and faith that shall cease but love shall abide for euer it shall be so far from ceasing that it shall after the ceasing of faith and other graces be made perfect and the Saints that love God indeed here and from that fountain of love love each other they shall then for ever live in the bosome of love their souls being satisfied in the enjoyment of him the fountain they shall be then perfectly knit together in one being filled with the enjoyment of God made perfect in love through that abundance of love it enjoyes in him The third particular propounded is the manifestation of this love how the Saints manifest this their love each to other 1 In a faithfull diligent watching over each other in love Phil. 2.4 look not every one to his own things but every one to the things one of another there should not be such a spirit amongst Christians as was in Cain who said Am I my brothers keeper no no you are keepers of each other and it is love that will make you faithfull to each others soule in this particular The second manifestation of love is in building up one the other in the most holy faith edifying one the other in love helping forward each other in the way of holinesse being compacted together in the order fellowship of the Gospel maketh increase of the body to the edifying it self in love Eph. 4.16 3 In bearing with the weaknesses of each other Col. 3.12 13. Put on as the elect of God bewels of mercie kindnesse humblenesse of minde meeknesse long suffering for bearing one another and for giving one another even as God for Christs sake forgave you Here is the manifestation of love when you are able to beare with and forbeare one another from this principle because God hath borne with you God hath forgiven you Rom. 14.1 him that is weak in the faith receive unto you 4 In restoring a falne brother with the spirit of meeknesse Gal. 6.1 If any brother be falne through weaknesse yee that are spirituall restore such a one with the spirit of weeknesse much tendernesse is to bee used towards a brother in this case the ground is we our selves the strongest of us are subject to and may fall by the like temptation if the Lord prevent it not 5 In speaking kindly to each other good words and comfortable this is the manifestation of love and truly where there is love in the heart it will appear in the countenance in the words a cheerfull and loving countenance loving words here will be words both for the Saints and to the Saints First for the Saints to go to God in prayer Ephes 1.16 for them in their vindication when any scandall is unjustly laid upon them so Ionathan for David 1 Sam. 19.4 Ionathan spake good of David and good for David 2 In speaking kindly one to another so the Apostle Paul he ever gives the Saints the title of Brethren wherefore holy Brethren pertakers of the heavenly calling and Solomon sayth That a soft answer turneth away strife 6 And lastly love is manifested incondoling each with other in afflictions the Saints are all of them members of the body of Christ 1 Cor. 12.27 and the members of the naturall body are sensible of the sufferings of each other if one member suffer all suffer with it if one member rejoyce all rejoyce with it so it is or should be in the body spirituall we should beare part of one anothers afflictions be truly sensible of the affliction of each other and so beare part with each other bee truly sensible of the comsorts of each other and so rejoice together this is the property of true love where it is I
have very briefly hinted upon some particulars much more might be said in this particular but I desire not to be tedious in this place I might branch forth in many other particular Gospel commands which would be too tedious only thus where the love of Christ is indeed shed abroad by the holy spirit there love cōstrains the soul to yeeld itself up wholly to the Lord Jesus all his comands whatsoever things are of good report whatsoever things are lovely whatsoever things are warranted and required in Gospel the soule that truly loves the Lord Iesus is ready in the peace and strength of Jesus to walk up unto it it will not consult with flesh and bloud it will not stand upon carnall arguments but as the Lord Jesus hath glorified mercy grace and love in doing unto the soule so it will now look what it is may conduce to the exaltation of his name then the soule that truly loves the Lord Jesus is satisfied let the name of Iesus have the glory and the soul that truly loves him hath its end and and rests satisfied Use It concernes every one to looke if Christ hath been their Prophet hath Christ given thee a heart willing to submit unto him in all things ready in his power to yeeld universall obedience to all his commands ô it neerly concerns you to try your selves and if so then whether your obedience flows from love It is possible there may be externall obedience from base and by-ends and then all is nothing Love is the fulfilling of the Law whatsoever is done in love that is from the love of Christ shed abroad in the heart is well done but all done without love is nothing preaching praying professing communicating it is all nothing without love it is one thing to preach and pray and professe it is another thing to doe it out of love to Christ then it is a fruit of faith Faith worketh by love and all works done without this are not acceptable 1 Cor. 13.1 2. Though I speak with the tongue of men and angels and have not love it is nothing it is but as a sounding brasse or tinkling eymball a man may have excellent words fine composed sentences admirable expressions all flowing from a notionall knowledge that may much affect the eares and hearts of the people and yet all be but a sound of words attained by art as a sounding brasse or a tinkling cymball which seems to make a sweet sound to the eare when there is nothing in it indeed but a composure of humane art and so being brought out of that frame there is nothing indeed worth looking after or harkning unto even so are those persons who seemingly do glorious actions and yet indeed have not the love of God in them But to proceed the third thing that Christ usually teacheth his people as to beleeve which faith you have heard produceth its effects so in the third place he teacheth them to live by faith that is to act and exercise this faith upon all occasions in all times according as they have need to make use of it and indeed this is a great Gospel mystery which the Saints are too much ignorant of It is one thing to have faith and another to live by faith it is one thing to have legs and another thing to make use of them to goe with them Quest What is it to live by faith Ans 1 It is to exercise faith that is to make use of it as need requires or 2 It is a living upon Christ in the want of all things Or 3 It is a living by believing of what the soul shall one day enjoy 1 It is to exercise faith as occasion calls for it that is to exercise it upon the object for faith hath ever an object and if it be right and true the object is Christ now it is true there is occasion for the Christian to exercise faith in every condition either Internally or Externally for the Christian hath many enemies to encounter with all the flesh and the Devill and the World all these comes in a mayn upon the soul Now faith overcomes 1 The flesh that will be ever lusting against the spirit Satan comming in working by it self will be in every action self wisdom self priding and self boasting this is contrary to the mind of the spirit and now the spirit is troubled and freed so that many times there is a hot conflict in the soule of the Saint but how comes the Christian to overcome it by cying and applying Christ it can say as Paul I haue a body of sin a proud cursed self seeking nature but thanks to God through Jesus Christ c. and there is no condemnation to them in Christ It is true I have a base nature a wicked cursed deceitfull proud self-seeking heart yet the Lord hath let forth a glimpse of his glory to my soul hee hath let mee see and hath sealed this by his spirit unto me that I am in Christ and there is no condemnation for me and so by faith seeking to Christ the soul overcomes this enemy flesh and then secondly it ever lives in believing that this fleshly corrupt part shall be every day more and more subdued and so is ever cying a crucified Christ for the killing and crucifying of this body of sin 2 The Devill hee will come in with his darts daying hard and heavy things to the charge of the soul although the Apostle faith Rom. 8.33 Who shall lay any thing to the charge of Gods Elect It is God that justifieth although God himself pronounce a man cleet and just yet the Devill will come in and endevour to make work in the godly justified soule O sayth the Devill thou art a vile cursed creature thou hast a base earthly carnall heart thou art able to performe no duty but it is full of sin and as good never a whit as never the better Thy services hadst thou no other sin to be accountable for are enough to condemne thee and besides all the rest of thy sins of thy basenesse in performing duty this is that is worst of all thou hast a wicked proud heart of thine owne thou art ready when ever God hath assisted thee to take the honour to thy selfe and to pride thy selfe in those weak duties thou performest What sayst thou to this Christian hast any experience of this try all in thy soule I dare say thou hast if Christ dwell there but what course will you take to over come in this combat see Ephes 6.16 There are the enemies the Saints are to encounter with they are no small no mean enemies see Verse 12. and the armour the Christians armour it s all armour of proof but above all take the sheeld of faith wherewith ye shall be able to quench all the fire darts of the wicked the Devill will come and come againe hee will have one dart and another dart now the way to overcome is
against the spirit and these two are contrary each to other And thus the Lord Jesus continues opposing of sin of the Iust and corruption that is in the hearts of the Saints Quest How doth Christ oppose sin and Satan for sin is Satans work 1 John 5.8 For this cause was the Son of God manifested that he might destroy the work of the Devill The work of the Devill is sin hee that committeth sin is of the Devill Ans Christ destroys sin which is the Devils work two ways 1 First Christ he destroys the guilt of it and that he did in bearing both the sin guilt and condemnation of it upon his own body 1 Pet. 2.24 Rom. 8.3 and now he comes and in the Gospel makes it known unto his people Rom. 5.11 2 Hee destroyes the power of it by his spirit by the operation of his power working reigning and ruling in the hearts of his people Rom. 6.4 Now Christ subdues this iniquity by his Kingly Office reigning in the Saints Ye are not under the law but under grace under Christ in whom was manifested the fulnesse of grace This doth Christ two ways first he comes to the soule of a poore sinner discovering his excellency the riches of his grace and so shedding abroad his love in the heart gets the soule willing to receive him out of love unto him desires to have Christ set up and his Kingdome within it selfe for Christ hath never a Kingdome in the heart of man till hee thus comes and breaks in upon the soul discovering love yet now sayth the soul let Christ be King and none but him although it is true it is by his power he breaks in upon and subdues the stout spirit of man who would not willingly submit of himselfe yet Christ makes him willing by the shedding abroad of his love in the heart Rom. 5.5 So that now the Lord Jesus with the free consent of the gracious soul sets up his kingdome in the heart so that when Christ sayth My Sou give me my heart Lord take my heart sayth the soule dwell there rule there ser up thy kingdome there so that you see Christ doth not rule as Tyrant in the souls of his people but with the free and full consent of the mind of the person in whom hee reigns for this is both the wisdome and power of Christ that hee makes his people a willing people Psal 110.3 Then secondly Christ having purged the heart of man in some measure overcomes those strong lusts and affections and makes it a meet mansion house a Temple for his holy spirit to dwell in he then sets up laws and statutes in the hearts of his children in his kingdome and there he rules opposing all other laws for there are and will be the stirring of corruption and that very strongly too Now Christ first sets up the law of faith in the hearts of his people and that in opposition of infidelity for naturally the Saints are subject to infidelity through the motions of corruptions and temptations of Satan The beleeving soule when it sees what a base nature it still carries about within it selfe being sensible of the stirring of lusts and corruptions Satan helping seriously then it is troubled O this evill nature of mine sayth the soul who shall deliver me from this body of sin Now the law of Christ is to beleeve and in this condition to live by believing and so Christ enables to put faith in exercise and to beleeve above hope almost as Abraham and so hee still quiets the soule by enabling it to believe constantly in the name of the Sonne God and that when it cannot worke for hee is the Prince of our faith the authour and finisher of it and so here is in the heart of the Christian a strong conflict between the law of faith and the law of infidelity the spirit of faith and the spirit of infidelity infidelity it comes in with a mighty commanding authority upon the soule of that Christian set on by the Devils malice and perhaps sometimes seemes almost in the eyes of reason to get the victory over faith but then Christ who maintaines his laws puts them in execution arises and rayseth up the heart above those doubtings and caries on the soul in a way of beleeving still and so quashes infidelity and treads it under fect and leaves it dead executed for present by the law of faith 2 Christ sets up the law of love in his Kingdome I mean in the heart of the Saints and that in opposition to hatred For the truth is that every soul in whom Christ reigns not doth indeed hate Christ now Christ sets up this law of love in the hearts of the Saints love to himself to his holinesse to his Gospell Ordinances Saints every thing that have the name of Christ stampt upon them it loves it for his sake and this law of love opposeth hatred for there may come sometimes hard thoughts into the souls of the Saints under afflictions and fiery tryals ready perhaps to say with David Hath the Lord forgotten to be mercifull hath he shut up his tender mercy in disple asure Now the law of love comes in and helps the soule to see that there is in Christ nothing but love to it notwithstanding the souls present apprehensions and sees all things shall worke for good to them that love the Lord and so can say with the Prophet Lord out of very love hast thou afflicted me and so the soule is knit to Christ in all conditions cannot but have high thoughts of him even then when it suffers either for him or from him For him That is for want of the enjoyment of the manifestations of his pleasing countenance and the fresh incomes of his love the kissings of his mouth Cant. 1.2 or for the bearing up of his name in a visible profession of the Gospel of Christ From him Fatherly chastisements out of love to make us partakers of his holinesse Heb. 12.10 In all these sufferings when perhaps somtimes the carnall part is ready almost to quarrell against Christ this law of love quells and subdues all brings this heart-rising in subjection and knits the soule to the Lord Jesus 2 As it causeth the soule to love the Lord Jesus so it causeth it to love all that is Christs and highly to esteem of it it opposes any other Law that may seeme to arise as sometimes perhaps through the workings of Satan with the corruptions of the Saints there may be some beginnings of slighting the Saints of entertaining hard thoughts of them but then Christ stirs up and revives this Law of love in them kills that hatred those hard thoughts that it was apt to conceive against them and so knits the soule to them by a more firme united love then ever and thus this law of love overcomes this law of hatred in a word it causeth the Saints to doe all that they doe out of love the love of
Christ constr ains them 2 Cor. 5.14 3 Christ sets up in his Kingdome the Law of meeknesse and humility and that in opposition to the Law of pride and vaineglory Learn of me sayth Christ for I am meeke and lowly in heart Mat. 11.29 and this Christ sets up in the hearts of his people for he makes them partakers of his own graces Joh. 1.16 it is a fruit of the Spirit Gal. 5.23 and of the Law of Christ set up in the soules of the Saints against which there is no law can prevail It is true there will be a rising somtimes in the spirits of the Saints pride will thrust it selfe in and be ready to life up the creature in the apprehension of some selfe excellencie although there is no cause yet this is a truth I believe it those that have any experience of the Kingdome of Christ or of the working of corruption know it right well pride will be pirking in ready to lift up the creature above measure either somtimes Externally to make a difference betwixt himselfe and others as nobility of birth parents or kinted honour in the world Externall carnall excellencies O how will it worke somtimes upon the heart of a poore creature as if he were sombody above others O is not thy soule sensible of this somtimes dear Christian I cannot but think it is But then comes in Christ with his law of meeknesse of humility and puls down this pride of heart and lays it low and brings the soule again to lay all in the dust what is honour sayth the believing soule what is nobility of birth this is my honour that I am a sonne a daughter of Iesus Christ and so the soule comes down ready to doe any service of love to the meanest Saint and now the Saints come to serve one another in love and now they come again to see that they are all one in Christ Iesus Somtimes Internally or with relation to Internall gifts received although we have nothing but what we receive yet this is the basenesse of mans nature it wil grow proude be ready to be lifted up even with those graces received is it not so with thy heart art thou not naturally proude doth it not presse in upon thee somtimes I know it doth and I dare say it troubles thee that art a Christian But now Christ comes with his law and casts all down to the ground lays low those mountains those strong lusts that exalt themselves thus against the Kingdome of Christ for this pride is absolutely against the Kingdome of Christ he will not have such things in his Kingdom it will thrust it selfe in but the Law of Christ discovers it and vanquisheth it and keeps the soule in an humble lowly meeke condition O consider of it where pride domineers and rules Christ hath no Kingdome in that soule there Christ dwels there he reigns where he hath made the soule humble faith in Christ doth not make men proud and high no no it is the greatest enemy to it in the world a proud heart did never can never believe before brought low in the sense of its own nothingnesse and emptynesse 4 Christ sets up in the hearts of his Saints in his Kingdom the law of patience and contentednesse in opposition to anger impatiencie and discontentednesse Rash anger impatiencic peevishnesse of spirit how will they arise and be striving somtimes in the hearts of Christians for a small matter how will the heart be out of order and distemper what words will be ready to flow forth the heart being in this temper but now in the heart of a Christian Christ puts in execution his law of patience and quietnesse of spirit O sayth Christ to the soule thou must be patient and meeke thou must learn of me didst thou ever read that I was moved to anger and impatiencie to fret and fume no not against mine enemies and then sayth the soule ô what a fool am I thus to fret and then to be angry how unlike to Christ am I and then down coms that proud peevish spirit into the dust and so foolish was I and ignorant I was even a beast before thee and then the soule is turned again into a sweet disposition of love a compound of patience not easily provoked not easily again stirred to wrath Somtimes in the soule of a Christian is apt to arise perhaps some impatiencie and discontentednesse under afflictions and persecutions hardly can it bear with patience some heart rising this way may arise but then in comes Christ purting in execution the Law of patience and contentednesse and puls downe all those impatient discontented thoughts and then let patience have her perfect worke and the soule is quieted and contented and willingly submits unto the minde of Jesus and then it can say with the Apostle Paul Phil. 4.11 I have learn'd in what estate soever I am therewith to bee content and now the soule is quieted and waits patiently upon the Lord and now the soule sayth ô how unlike am I to Christ 3 he suffered meekly as a lamb dumb before the shearer and opened not his mouth for me a sinner he suffered for me the just for the unjust that hee might bring me to God and shall not I be contented to suffer reproach and shame for him and then come what will come patience possesseth the soule 5 Christ sets up the Law of heavenly mindednesse in the heart of a Christian and indeed it is no wonder for his Kingdom is there heaven is there The Kingdome of heaven is within you Luke 17.21 and therefore needs must Christ set up this Law in his Kingdome and that in opposition to earthly mindednesse sinfulnesse or any thing that is opposite to holynesse and heavenlynesse and you know how the spirits of men nay of Christians are apt to be below the Lord Jesus somtimes on earthly object somtimes vaine proud unprofitable things run in the mind but Christ he comes and scatters those low things and raiseth the heart to himselfe and keeps the heart in such a temper that nothing can satisfie it but himself and when it loseth its heavenly temper its heavenly glory it is presently troubled and it cannot possibly take comfort in any thing beneath the Lord Jesus and here is a continuall combat and conflict between the flesh and the spirit the corrupt nature and the divine nature and certainly here corruption and Satan manytimes brings sadnesse upon the spirits of the Saints in darkning in overshadowing their heavenly enjoyment I meane in way of sense although they can never shake the faith of the soule in whom Christ dwels Mat. 16. The gates of Hell shall not prevaile against it Consider now doe you finde Christs Kingdom Christs laws these set up in your hearts do you find Christ opposing lust and corruption within you or do you not If Christ be there you will finde it in some measure I confesse it that Christ according
to his diversities of operations and workings keeps this law of sin under in some souls more then in other both the workings of it and the guilt of it Rom 8.2 The law of the spirit of life hath made free from the law of sin and death that is free from the power as it comes with authority as a law there Christ subdues although it wil be there as a rebel reigning yet it shal set up no law in the soul where Christ is Consider of it you that were never troubled about your sins but all things are at peace within you it is a sad signe Christ hath not set up his Kingdome there While the strong man the Devill keeps the house all things are at peace all quiet and so the poore creature lives in a fools Paradise and plcases himself in this condition but beleeve it when the Lord Jesus comes He will sit as a refiner and as a purifier hee will purge out the drosse when hee comes Mal. 3.3 But who may abide the day of his comming he will come with the refiners fire and the fullers sope he comes not to bring peace that is with lust and corruption but the Lord cuts them downe corruption dyes when Christ comes Object But perhaps some soul may object I find indeed some stirring within me some to evill and some motions to good how shall I know that this flows from the Kingdome of Christ set up in my soule or from some other principle Answ There is a conflict betweene the law and naturall conscience and there is a conflict between the spirit of Christ his work in the spirit of the Christian and the flesh corrupt nature and Satan 1 There is a conflict betweene naturall conscience and the law or the minde legally enlightned and the law and this may be in a naturall man or an Hypocrite Thus it was with Judas I have sinned in betraying the innocent bloud He saw his sin he had transgressed the law and now hee is troubled not because of his sin as it was a sin but because his conscience now dogs him will not let him rest This conflict may be in the heart of a poor creature and Christ never come there in the way of mercy and the soule deceive and cozen it self thinking Christ is their opposing sin when it is nothing else but the minde of man legally enlightned apprehending wrath and anger from the breach of the law and now walks more circumspectly yeelds more perfectobedience opposes sin as a transgression of the law and so thinks it selfe in a goodly paradise in a fair way for heaven And thus many poor souls deceive themselves and undo their souls everlastingly But perhaps some may say how shall I know the difference between mine one opposing sin from a principall of legall light whether the conflict be betweene naturall conscience and the law or the Kingdome of Christ set up in my soule and sin Answ The conflict betweene naturall conscience and the law it is only from the apprehension of the condemnation of the Law the law saith thou shalt not sin if thou do'st it thou must suffer thou must be condemned conscience enlightned seeing this is cast down and perhaps is much perplexed for sin sets against sin opposeth it with might and mayn and resolves to sin no more and anon sin presents it self and the Law presents it self and then out of doors sin must but why because of the law not because of Christ the law will give it no rest no peace there now to illustrate this by a comparison in these days of war I do not question but there are many in this countrey that are turned Paliamenteers for feare lest the Law seize upon their goods and persons and so they loose all their mindes are so far enlightned that they see it is good to sleepe in a whole skin as they say and hence they can perhaps talk somtimes and do for the Parliament when indeed their mindes are contrary well there comes one whose minde is not so farre enlightned as to seeke their owne externall good while he is here one whom this man loves and could gladly entertain him but for fear of the law he shall be counted and taken for an enemy to the State out of doores this man go none dares entertain him but why not for want of love but for feare beloved I have known the truth of this on the otherside enow And thus it is with this man perhaps the poore creature could be content to entertaine sinne in his bosome lust anger pride c. but no sooner doth sin appeare but the law that appeares conscience that is troubled out must the sin else conscience cannot be quier and so beloved for the quietnesse of conscience who fears eternall flames Esay 33.14 out sin must and an externall conformity follows and so the man is become a Christian It is as a man that hath a loving friend hee brings him to his houfe but the wife will not be satisfied she scolds out must the man else there will be no peace so sin would finde welcome perhaps and kinde entertainment with the man but naturall conscience from the apprehension of the law scolds and threatens and out must the beloved lust else there will be no peace I feare mee many a poore soule split themselves upon this rock But when Christ comes and sets up his Kingdome in the soul he presently writes his law in the heart makes them partakers of the divine nature makes them awilling people and now the conflict is not between the mind and the law but between the spirit and sin were there no law that matters not with the gracious soule it sees such a great disproportion and distance betweene its beloved and sin that there ariseth a bitter enmity between sin and the law of love in the soule of the Saints that the every appearance the very motions of sin as it is sin not as it brings condemnation but as it is filthy polluting contrary to the minde of Christ O the soule hath a continuall loathing of it and thus hee that is born of God sinneth not gives not the least allowance to sin in the very thought the very thought of it is bitter Quest. But what are the effects of this Kingdom of Christ in the souls of the Saints Answ First is the utter subversion and destruction of the Kingdom of Satan and sin for all sin is of the Devill and he that is borne of God sinneth not as you have heard 2 Is the continuall possessing of the soule with the enjoyment of God Christ always dwelling in the heart of the Saints for it is his Kingdom and the presence of Christ makes it heaven 3 Is joy and peace Rom. 15.13 The God of hope fill you with joy and peace through believing And the kingdome of heaven consisteth not in meat and drinke but in righteousnesse and peace and joy in the holy spirit Joy unspeakable and full
it is the preaching of the Gospel that discovers it I give you these grounds 1 A man never savingly sees his evill condition without a Christ but it is the spirit of God that discovers it unto him this all that are sound in the faith agree unto then the preaching of the Law brings not this spirit see Gal. 3.2 This onely would I learn of you sayth the Apostle speak out of your experience received yee the Spirit by the works of the Law or by the hearing of faith Beloved God hath appointed his spirit to be the means in the preaching of the Gospel to convince the world of sin Iohn 16.9 It is the spirit of God that convinceth the world of sin and that in the preaching of faith the Apostle was once alive without the Law that is without the spirituall understanding of the Law but when the commandement came sin reigned and I dyed that is when Christ had opened his eyes to see into the spirit of the Law for you may see Act. 9.4 5 c. the ministry by which Paul comes to see himselfe is the voyce of Christ I am Iesus of Nazereth then Paul comes trembling c. so that it is Christ in the preaching of the Gospel which is glad tydings for sinners remission of sins for believers and this Gospel this glad tydings cannot be rightly held forth to the world but with all men must be shewed that they are sinners and the emptinesse of duties all other foundations must be discovered the danger of not accepting Christ c. this preaching of Christ and faith in opposition to all legall works and duties is the means Christ hath appointed to bring men to the knowledge both of himselfe and themselves it is true every man and woman without faith is bitten with the fiery serpent the fiery Law but are not sensible of it till Jesus come in the preaching of the Gospel to discover it unto them So that this is the reason why Christ is to be lifted up in the dayes of the Gospel that sinners who behold him may live This is the reason following my Text That whosoever believeth in him may not perish but have everlasting life this is the main reason of the exaltation of Christ that men believing may have life this is ever annexed to the preaching of the Gospel Mar. 16.16 Goe preach the Gospel to every creature he that believeth and is baptized that is whose faith produceth obedience shall be saved This is the reason of the Gospel preaching you see and this is the reason why Christ came into the world that men might have life through him John 10.10 for this end God gave him Ioh. 3.16 God had never sent his Son into the world had it not been that men by believing in him might have life and therefore hath Christ left this Ordinance of preaching in the world that men might be brought to believe and therefore those men are me thinks much beside the truth and the Gospel who pretend to hold forth Christ dying for all alike and yet deny the preaching of the Gospel the means by which God brings over the soules of men and women to believe Rom. 10.17 Faith comes by hearing and hearing by the Word of God Those who deny the preaching of the Gospel deny the meanes of working faith Quest But may every one that will believe Answ Every one to whom God gives faith to believe may and shall believe for faith is the gift of God Ephes 2.8 and God works faith by the preaching of the Gospel and this is the maine end of the exalting and lifting up of Christ in the Gospel that men by believing in him may have life and therefore is he to be lifted up as the serpent upon a pole above all things all duties creatures legall performances any thing that the creature may rest upon beneath him Thus you see beloved the truth cleered that Christ is to be exalted in the dayes of the Gospel Use Generally three 1 A word of Examination 2 Of Exhortation 3 Of Consolation 1 A word of Examination and that is double 1 For our selves in particular what say you to this Hath Christ been lifted up in your soules above all things hath he had the preheminence above all he who is indeed above all and in all and through all Have your souls seen Christ the chiefe among ten thousand and is it still so with you are you satisfied with him as the wife with her husband lying down in the bosom of love content with him and him alone seeing and enjoying all comfort and consolation in him Is Christ exalted in your soules as your alone Priest and atonement your peace-maker with God or else doe you look upon any thing beneath Christ as the ground of your peace I feare me the Saints live too much below Christ and that is the cause of so much sadnesse of spirit resting upon duties and legall performances they deprive themselves of much comfort they might otherwise enjoy 2 Is Christ exalted as your alone Prophet to teach you are your eyes upon the Lord Jesus in all his dispensations expecting teaching from him Is Christ exalted as King in thy soule submitting to him in all things yielding uniuersall obedience to him and that out of love submitting to all his laws and statutes 2 Examination Whether Christ have been thus exalted in the Kingdom in the Nation as they desire to stand to him under the relation of a Church as their Priest Prophet and King and in all these it would easily appear that he hath not been thus exalted he hath not been exalted the alone Priest and atonement indeed and in truth but in word and shew but duties preparations and qualifications have been held forth with him and that none but those thus fitted and qualified might in any case believe First bringing men to the Law and then to Christ which is a legall way and not evangelicall it is true the Jews were first brought to the Law and then to Christ but under the Gospel men are first to bee brought to the Gospel to Christ and then to duties of the Gospel for all preparations and qualifications whatsoever which is not of faith is sin and I am sure faith comes by preaching of the Gospel not of the Law Mar. 16.16 17. Therefore the preaching of qualifications and preparations before faith is sin for all things before or without faith is sinne 2 Hath Christ been received as the alone Prophet to teach hath his Word been made the rule of all actions submitting to him in all things Act. 3.22 23. any way Judge of the truth of it 3 Hath Christ been exalted as King to submit to him as the alone law giver of his Church of his people hath not man been submitted unto hath not man sate in the feare of God making laws and constitutions of their own compelling all thereunto as once Darius made a Decree Dan. 6. That all that should
Apostle sayth Gal. 6.14 God forbid that I should rejoyce in any thing else save in Iesus Christ and him crucified Christ crucified is a Christians onely joy onely delight therefore the Apostle Paul prays Rom. 15.13 That God would fill them with all joy and peace through believing and why by believing the soule comes to enjoy this crucified Christ and so justification and peace Rom. 5 1. Question But some may say how shall I know that I doe indeed exalt Christ in my soule Answer First Christ is then exalted in the soule when the Lord brings over the soule to look upon Christ as its alone justification O beloved then is the Lord exalted when the soule comes to see that there is nothing but emptinesse in it selfe when the soule can through the power of God cast down all at the feet of Christ and looke upon all its own righteousnesse as dung and drosse in comparison of Christ so the Apostle Paul Phil. 3.7.8.9 the Apostle having in the 5 and 6 verses laid down what he was once in divers particulars in his own righteousnesse he amongst all the grounds as once he thought them grounds of comfort one and the least was hee walked as touching the Law blamelesse but what things were gain that is I counted gain and rested upon them I now count them losse for Christs sake yea doubtlesse I count all things but losse for the excellencie of the knowledge of Christ Iesus my Lord and ver 9. and be found in him not having my own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith ô here is a soule exalting Christ above all laying all his own righteousnesse low even as low as dung and drosse in comparison of Christ ô what saith thy soule to this now man woman didst ever see thine own righteousnesse or at least thine own unrighteousnesse hath the Lord opened thine eyes to see a vanity an emptinesse in that you once trusted hath the Lord let forth a glimpse of his glory into thy soule shining down in the face of Jesus can you say Yea donbtlesse I account all things but losse for the excellencie of the knowledge of Christ Iesus my Lord. Is thy soule carryed forth above and beyond thy selfe to the Lord Jesus as thine alone righteousnesse see Esay 45.24 25. Su ely shall one say in the Lord have I righteousnesse and strength ver 25. In the Lord shall all the seed of Israell be justified and shall glory In the Lord Christ thou seest thy justification and in him thou gloriest thou canst say God forbid I should glory in any thing below Christ Ier. 23 6. This is his name by which he shall be called The Lord our righteousnesse the Lord our covering our justification this is the ground when thou canst look upon Christ as thy alone righteousnesse and justification and so seeing an excellencie in the knowledge of Christ in this particular 2 A soule then exalts Christ when it looks so upon Christ as that it is carryed with a principle of love after him and it is by love as it were glewed and knit up to him so the Apostle Rom. 8.35.38 Who shall separate us from the love of God and when love constrains thy soule to follow God 2 Cor. 5.14 the love of Christ constrains us and when love so glews and knits thy soule to Christ that thou takest him as the wife takes her husband for better for worse as we use to say when thon canst follow Christ in all conditions to tryall prisons death nothing severs thee from him when as with Abraham thou goest forth from thine own Countrey thy sins sinfull companions and followest Christ not knowing whether thou goest whether to liberty or prison that makes nothing with thee Heb. 11.8 By faith Abraham obeyed and went forth of his own Countrey not knowing whither he went this flows from faith Gal. 5.6 3 When the Lord Jesus is the alone delight and joy of thy heart believe it beloved if the soule exalt Christ rightly he will bee thy delight and joy thou wilt be able to sing the song of Mary Luke 46.47 My soule doth magnifie the Lord and my Spirit rejoyceth in God my Saviour there will be joy and peace come in through believing joy unspeakable and full of glory according to Phil. 4.4 Rejoyce in the Lord always and again I say rejoyce c. 4 The soule that truly exalts Jesus is satisfied in the enjoying of him and now the soule hath enough when it hath Christ let who will have the world sin pleasure I have Christ sayth the soule a goodly portion now the soule is fitted for any condition come affliction persecution the soule glories in all because it enjoyes God through Christ in all 2 Cor. 11.30 after the Apostle has mentioned his afflictions he concludes that he will glory in all see Chap. 12.9 5 Lastly when Christ is all in all to the soule then doth the soule rightly exalt and lift up Christ when it enjoys a fulnesse in Christ in the want of all things and sees an emptinesse in all things without Christ this the Apostle could see and say he is all and in all Col. 3.11 Christ is all and in all he is the way the truth and the life Iohn 14.6 He is the light and life of men Ioh. 1.4 He is meat drink and cloathing as wee use to say to the Saints he is their meat and drink see Iohn 6.55 My flesh is meat indeed and my bloud is drinke indeed ô beloved revery believer spiritually eats and drinks the flesh and bloud of Christ that is lives upon Christ he doth not build upon ordinary prayers duties no no give me Christ sayth the believing soule Christ in hearing Christ in preaching in the Supper of the Lord c. Believe it beloved nothing lesle then Christ can satisfie the living the believing soule and likewise in temporall things the believer sees all purchased for him by the bloud of Christ and so in every creature he lives upon the flesh and bloud of Christ and believe it beloved thus every beleever lives upon Christ see ver 53. Then Jesus said unto them verily verily I say unto you except yea eat the flesh of the Son of man and drinke his bloud you have no life in you harke you friends Hee that doth not thus spiritually eat and drink the flesh and bloud of Christ hath no life in him a signe of a dead soule that lives upon ordinary creatures without Christ 2 Christ is cloathing and covering also he covers the nakednesse of men and women that believe see Rev. 3.18 I counsell thee to buy of me c. white rayment that thou maist be cloathed what is this cloathing the righteousnesse of the Saints see Rev. 19.8 The fine linnen is the righteousnesse of the Saints Christ Jesus is the Saints righteousnesse 1 Cor. 1.30 Jer. 23.6 and so the Saints covering
prayers much incense the incense of his own merit Sixthly The High-Priest was to goe once a year into the most holy place within the vail Exod. 30.10 Levit. 16.2 34. compared with Heb. 9.7 So is Christ our great High-Priest Heb. 4.14 passed into the heavens within the vail into the Holy of Holies chap. 9.12 Neither with the bloud of goats and calves but by his own bloud hee entered once into the holy place having obtained eternall redemption for us What doth Christ there why beloved as he hath made peace and reconciliation for his people so he is entered in within the vaile to make intercession for them Heb. 7.25 The second particular is wherein Christ and those High-Priests differ Christ excels the Iewish High-Priests wherein Christ exceeds them It is true that in all these Christ excels them for they were but the Type Christ the substance 1 Christ exceeds those High-Priests as he was the Son of God Heb. 4.14 Seeing then that we have such a great High-Priest Iesus the Son of God let us hold fast our profession Chap. 5.5 The Jewish High-Priests were Aaron and his sons Exod. 28.16 Numb 18.1 but Christ our High-Priest is the Son of God He was declared to be the Son of God with power by his resurrection from the dead Rom. 4. 2 They offered the bloud of buls and goats of lambs and rams as you heard Heb 9.12 13. but Christ offered his own body and his own bloud ver 14. Chap. 10.10 He offereth a better Sacrifice having obtained a more excellent Ministry by how much also he is a Mediator of a better covenant established upon better promises Heb. 8 6. 3 They first offered for their own sins and then for the sins of the people Levit. 9.7 But Christ our High-priest offered himself a sacrifice for the sins of his people only for he had no sin of his own there was no sinne found in his mouth he was the innocent holy harmlesse lambe of God slaine without spot or blemish Heb. 9.14 He offered himself without spot or without fault to God Herein Christ wonderfully exceeded the High-priests they it is true had holy garments made them Exod. 28.2 typing forth what holinesse it was meet a High-priest a Peace-maker should have likewise typing forth what perfection of holinesse which was in Christ hee was the perfection of that type see Heb. 7.26 For such an High-priest became us holy harmlesse undefiled separate from sinners made higher then the Heaven the High-priest had holy garments Christ is holinesse it self Beloved here was a meet Sacrifice to be offered for poore sinners had he not been such a one hee could not have taken away sin therefore such a one became us 4 The High-priests they offered many sacrifices once every yeere they went into the holy place Exod. 30.10 Heb. 10.3 But Christ our High-priest offered himself once for all Heb. 10.10 By which will wee are sanctified through the offering of the body of Jesus Christ once for all and after hee sate down on the right hand of God a wonderfull Gospell mystery under the Jewish Priests and there was a remembrance of sin in the consciences of the sinners though holy and godly for that ministration could never take away sin Heb. 10.11 that is never take away the everlasting guilt of sin they held under those sacrifices but present pardon and so present peace every new sacrifice being a new remembrance of sin But by Christ our High-priest who hath offered himself once for all and by that one sacrifice wee have obtained eternall redemption Heb. 9.11 Object Had not the believing Jews eternall redemption by Jesus Christ under the legall Priesthood Answ It is true they had but by that Priesthood they had it not so sealed to their souls at once but had their peace comming in by new sacrifices there was ever conscience of sin a remembrance of sin if they had had everlasting pardon come in at one sacrifice there need not to have been an offering for sin again Heb. 10.1 2. but wee under the Gospell who believe have obtained everlasting redemption that is see all our sins past present and to come done away by one sacrifice so that now there remaynes no more conscience of sin Heb. 10.1 that is sin doth not lye uppon the conscience of believers unpardoned but they see all done away in Christ Use This may inform you of the reason why so many poore creatures goe without comfort they have their comfort by fits as we use to say namely when they can pray well and their comfort comes in from their duties an argument of a legall spirit They pray to get peace from hence these things will never make you perfect that is bring you perfect and true peace but Iesus Christ who is the same yesterday to day and the same for ever brings in true and perfect peace eternall redemption to the souls of his people 5 The Legall High-priests were but for a time till Christ but Christ our High-priest is an everlasting High-priest a Priest for ever after the order of Melchisedeck Heb. 11.5 6. vers 20. Melchisedeck was without beginning that is known without end so is Christ without beginning without end Heb. 7.3 Hence it is that all that ever Christ as hee is a High-priest hath purchased for his people is like himself everlasting everlasting reconciliation everlasting life c. 6 Lastly the High-priest entred into the holy place within the vaile once a yeere namely into a worldly Sanctuary indeed-type of Heaven Heb. 9.1 3 4. but Christ as he hath obtained a more excellent ministry Heb. 8.6 so he is not entred into the holy place made with hands which are the figures of the true but into heaven it selfe now to appear in the presence of God for us Heb. 9.24 O blessed word for believers Christ our High-Priest is entred into the very heavens to appear for his people as he undertook to bear their sins and pay their debts so he now ever apppears personally for his people and thus you see beloved that Christ is our great High-Priest and wherein he not onely answers the Legall High-Priests but also exceeds them The second particular to be considered is that Christ Jesus as he is Priest is to be exalted and lifted up in the dayes of the Gospel and that both in the preaching of the Gospel and in the hearts of his people 1 In the preaching of the Gospel Christ is to be exalted as the alone High-priest the atonement peacemaker and reconciliation between God and man and that in opposition to all legall righteousnesse or peace sought for in a legall way beloved thus Christ was exalted in the days of the Apostles Acts 10.36 Peter came preaching peace by Jesus Christ and in the Epistle to the Hebrews it is the main drift of the Spirit of God to discover yea to exalt to lift up Christ the alone High-Priest holding forth the dignity the
the earth they have forsaken the Lord the fountain of living water O beloved will it not be a shame when men shall professe Christianity all their dayes when they shall hear and pray and performe duties resting in those things and when they shall come to appear before the Lord Jesus shall be rejected Esay 45.16 They shall be ashamed and also confounded all of them together that are makers of Idols that rest upon any thing beneath Christ wher 's the Lords Israel ver 17. shall be saved with an everlasting salvation c. and they that trust in the Lord shall be as Mount Sion that shall never be removed Psal 125.1 4 Lastly to trust in any thing beneath the Lord Jesus is a cursed damning sin so it is to those that live and die in that condition see Mat. 7.22 23. Many will say in that day Lord Lord have wee not prophesied in thy name and in thy name cast out Devils and in thy name done many wonderfull works and then will he professe to them I never knew you depart from me yee that work iniquity O beloved this will be the sad sentence pronounced against all that shall come before Christ at the last day in their own righteousnesse see Luke 13.27 depart from me ye workers of iniquity there shall be weeping and gnashing of teeth 3 Use A word of exhortation If it be so that Christ be the alone High-Priest and peacemaker between God and man O how should this stir up your soules to look to Jesus for salvation doe not mistake me I shall not set you upon this duty as if it were in your own power to doe it it is God that worketh both to will and to doe of his own good pleasure but as a means by which God may come in with power upon thy spirit working up thy soule above thy selfe to his Son and to incourage any poor soule to whom God shall be plesed to come in graciously in his own means Note first God calls thee to look above and beyond all to himselfe in his Son see Esay 45.22 Look unto me and be ye saved all the ends of the earth and Esay 55.1 O every one that thirsteth come buy wine and milke without money and without price wherefore will you spend your money for that which is not bread O beloved God would not have poor souls for which Christ dyed to spend their time for that which is not bread he hath given Christ the living bread for that very end and purpose God hath given his Son a Sacrifice a peace-offering for sin so making reconciliation for the sins of his people he hath put in us the word of reconciliation 2 Cor. 5.19 20 Now then we are ambassadors for Christ sayth the Apostle as though God did beseech you by us to be reconciled unto him that is to receive this reconciliation held forth by Christ in the Word O beloved what doe your soules say to this is reconciliation and peace with God through Jesus Christ worth the owning is it worth the receiving men and women consider of it Act. 13.26 Men and brothren children of the stock of Abraham and whosoever among you feareth the Lord to you is the word of salvation sent to whom ever among you God shall give an eye to see it and a hand to receive it to you it is sent 2 Consider Christ is ready to receive when ever you come unto him hee will not put you off John 6.37 All that the Father giveth me shall come to me and him that commeth to me I will in no wise cast out O beloved the Lord is ready to receive sinners the worst of firmers the greatest of sinners believe it the Lord never did nonever will cast forth a poore sinner that comes to him in truth that is who the Father draws to him See the Parable of the prodigall son Luke 15.20 his father seeing him afar off ran and met him and embraced him ô the readinesse of God to embrace poore sinners that come unto him witnesse Mary Magdalen Saul Acts 9. The betrayers and murderers of the Lord of life Acts 2. All which manifests the readinesse of God to receive sinners and believe it hee would never invite thee he would never give thee a heart willing to come to him did hee not intend willingly to embrace thee 2 Exhortation for the Saints if wee have such a High-Priest making peace and reconciliation for us ô beloved how should this incourage us to hold fast our profession to the end this is the use the Apostle in the Epistle to the Hebrews makes of it Chap. 4.14 Having then such a great High-Priest that is passed into the Heavens the Son of God lee us hold fast our profession or confession let us hold it fast with a strong hand so the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast your profession with a violent or strong hand Now there are three things that are all most ready to make a poor Christian many times to throw away his profession 1 The power and strength of corruption 2 Inability and indisposednesse to that which is good 3 Those hard temptations and tryalls that they are lyable unto in their Christian progresse Against these three diseases will flow in from Christ our great High-Priest reamedies answerable even to the satisfaction of the soule The first is the power and strength of corruption this is that which troubles thee is it not poore soule ô thou hast such a body of sin such a vile cursed nature thou artready to cry out as the Apostle Paul O wretched man that I am who shall deliver mee from this body of sin And as Esay Chap. 6.5 Wo is me I am undone I am a man of polluted lips c. and this makes thee almost ready to throw away thy profession To this I shall propound a threesold remedy all flowing from a crncified Christ from Christ as he is our High-Priest 1 That all the sins of believers were condemned in the flesh of Christ Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth the pronouncing of guilt and so of condemnation upon Christ Beloved Christ hath born the guilt and punishment of all thy sins to whom hee hath given faith in his bloud all those lusts and corruptions that so much trouble thee he hath born them all 1 Pet. 1.24 Hee bare our sins in his own body on the crosse c. 2 He hath destroyed the power of all thy sins as hee is a High-priest See John 3.8.9 For this cause the Son of God was manifested that he might destroy the works of the Devill Whosoever is borne of God doth not commit sin that is as he is born of God he doth not sin willingly with his mind hee can say as the Apostle Paul Rom. 7.17 It is no more I that do it but sin that is I Paul borne of God do not sin O here is the power of sin destroyed though there is and will be the
Being of corruption So 1 John 1.18 If wee say we have no sin we deceive our selves and there is no truth in us now consider beloved is not the power of fin destroyed in thee Dost thou not looke upon it as thine enemy wouldst thou not be rid of it O that is thy desire why then be not dismayed it is the condition of all the Saints to have sin raging in them Christ hath destroyed the power of sin it shall not reigne over you Rom. 6.14 3 Christ thy High-priest will have thee to live in and upon him out of and above thy self therefore he is pleased to let alone in the Saints A prick in the flesh the messenger of Satan to buffet them he will have thee to fetch all from himself Col. 3.3 For ye are dead and your life is hid with Christ in God dead to sin and dead in your selves not able to act or do any thing but as you are carried on by the power of God John 15.5 Without me you can do nothing Christ is and will be all and in all to your souls Col. 3.11 If all sin in the Saints were subdued and they made perfect in this life I mean pesonally perfect otherwise they could not live by faith upon another so should not be in a dependencie upon Christ this was Adams condition and he quickly lost it but it is the wisdom of God and it is much for our good to keep as always in a dependencie upon himselfe where our stock remains for our life our consolation our salvation it is all hid with Christ in God and therefore it is sure although we have not the full enjoyment of it in this world God keeps his people always in a way of believing and so causes them to live by faith and when they are made meet for such a way namely perfection perfect freedome from all sin that is when Christ shall change their vile bodies and give them glorious bodies then they shall be made like unto Christ but not before Phil. 3.22 Iohn 3.2 O consider of it I beseech you brethren you would fain be glorified in a state of mortality what need of faith then this is one end why God gives faith unto his people that they might live comfortably in their patient expectation of what God hath promised Heb. 10.35 36. Chap. 11.1 Faith is the evidence of things not seen not seen with a carnall eye not enjoyed-after a carnall manner but eyed by faith and expected by hope and so comfortably waited for Esay 28.16 He that believeth maketh not hast therefore that which you and I have to look to is this whether Christ be ours whatif there be lust and corruptions if thou hast Christ he is thy life 1 Iohn 5.12 He that hath the Son hath life if thou hast the Son thou hast life he is thy life and in him it is thou art to live he it is that is thy fulnesse thy all and in all The second thing that troubles the Saints is their inabilities to performe duties O thou canst not pray without sin thou canst not performe any duty as thou wouldest and shouldest thou canst say as the Apostle When I would doe good evill is present and for to remedy this consider and bee sure of these two things 1 That Christ hath done all for thee so that thou art not to look to thine own righteousnesse that righteousnesse that is of the Law but the righteousnesse that is of God through faith Phil. 3.9 What doth trouble thee poor soule ô thou canst not pray that troubles thee Why considerfirst Christ hath trayed for thee Iohn 17.9 and certainly he was heardin all things that he prayed for his Prayer stands effectuall for every believer to the end of the world 2 He by his spirit makes intercession in thee Rom. 8.26 with sighes and groans which cannot be expressed 3 He makes thy prayer acceptable presented in his name Ioh. 16.23 Whatsoever yee shall aske the Father in my name he will give it you look upon Christ thou shalt see him performing all righteousnesse for thee that art in thy self unrighteous doing all for thee that canst do nothing for thy selfe he hath prayed for thee that canst not pray nay he doth still breath in by his spirit into thy soule sight desirings groanings and somtimes expressions and then accepts of his own work is thee 3 What ever thy weaknesse is he passes it by and pardons it see Micah 7.18 19 20. Who is a God like unto thee that pardoneth the iniquity and passeth by the transgression of the remnant of his people thou maist think God hideth his face from thee when thou seest thy Iusts to be strong and prevailing but he will turn again he will have compassion on thee he will subdue thine iniquities c. see the Covenant of grace that Covenant which Christ hath purchased with his blouse Heb. 10.29 see Heb. 8.12 For I will be mercifull to their unrighteousnesse and their sins and their unrighteousnesse will I remember no more thou art afraid thou art so dead so unprofitable so unlike Christ that he will not own thee but be assured it is a part of the Covenant of grace in the administration of it to pardon all thy sins 1 Iohn 2.2 If we sin we have an advocate with the Father Iesus Christ the righteous who is a propitiation for our sins Christ is thine advocate to plead thy case look to Christ who is thy propitiation thy peace Object O but I have a cursed wicked nature there is nothing in it that is good I cannot pray nor performe duties certainly now Christ hath shewn mercie to me and made a difference between me and the world he expects somthing at my hands answerable to his mercie Ans 1 It was the condition of the Apostle Paul Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing thou hast nothing that is good in thee it is true no more had the Apostle Paul When I would doe good evill is present c. thou canst not pray nor performe that good thou wouldest no more could the Apostle v. 19. for the good that I would doe I doe not that is I doe it not as I would doe free from sin from corruption evill is present O this is thy case I know it is and this was the case of the Apostle Paul it is my case and shall be thine while thou and I live in this world 2 I answer Christ Jesus knew very well before ever he gave his life and bloud for thee a Sacrifice for sin that thou wouldest have a cursed nature a disposition in thee to that which is evill even after he had manifested his love unto thee he knew that thou wouldest not be able to pray or performe any duty without sin nay he never intended it should be otherwise with thee or me while we are in this world and that is the reason he gives us such
and the priviledges of the Jews 4 the difference betweene Gospel Ministers and the Ministers of the Law 5 The difference between the Gospell and the Legall Covenant 1 The Church of the Jewes before and the Church of Christ under the Gospel some say the Church of the Jews was a type of the Church of the Gospell both Jew and Gentile and hence doe draw this conclusion That as the Church of the Jews was Nationall so the Churches of the Gentiles under the Gospell must be Nationall and that it is the duty of the civill Magistrate to compell all in the Nation to the Christian Religion now here lyes the mistake 1 It is true the Church of the Jews was typicall the body of the Jews being the naturall seed of Abraham and so all that was of Abrahams posterity were born members of the Church the Church of Christ under the Gospel are the spirituall seed the seed according to the promise Rom. 2.29 He is a Jew which is one inwardly Cap. 4.16 none are to be looked upon as the sons of Abraham by naturall generation as they are borne of the bodies of believers under the Gospel see a cleare Scripture Gal. 3.26.29 Yee are all the children of God by faith in Christ Jesus and if yee be Christs then are yee Abrahams seed and heirs according to the promise Observe it you must first bee Christs before you are Abrahams seed not Abrahams seed as soone as you are borne it is by faith that ye are manifested to be Christs and being thus manifested by faith then they are Abrahams seed according to the promise Abrahams promised seed are onely believees such as are indeed Christs It is true some may professe faith in hypocrisie of whom we having no ground to the contrary are bound to receive but none are indeed Abrahams seed but they that are Christs 2 The kingly power of Christ put in Israel after the slesh was a Type of the kingly power of Christ ruling in and over his spirituall Israel their compelling or enslaving those that would not submit to that government holding forth that power Christ hath left in his Churches spiritually to slay those that walk inordinately in any Church of Christ according to that Scripture Luke 19.27 As for those mine enemies that would not that I should reigne over them bring them hither and slay them before me It is true this shall perfectly be fulfilled at Christs second comming but in its measure it is or ought to be fulfilled of every true Church of Christ according to Act. 3.23 Whosoever will not he are that is submit to the Prophet shall be cut off from amongst the people that is cut off by excommunication as a dead and withered branch this is the first ground of mistake between Church and Church The second is betweene Ordinance and Ordinance they judge baptisme to be one with that of circumcision and therefore is to be administred upon infants as well as circumcision and this is the ground of much confusion at this very day Now for the cleering of this argument I shall lay down these grounds 1 That the Scripture no where sayth it that baptisme is one with Circumcision therefore it may be a delusion nay to say what the Scripture sayth not is but a meere fancie and invention of man Now there is but one Scripture that is mentioned for this purpose by those that stand most strongly in this opinion and that is Col. 2.11 12. mentioning circumcision that to wit that circumcision made with hands in ver 11. sayth ver 12. being buried with him in baptisme here say they the Apostle sayth baptisme is come in the roome of circumcision judge your selves whether there be ever such a word in the Text whether it be not a meere forged and forced interpretation but say they the Apostle is here perswading the Collosians from Circumcision and therefore mentions Baptisme as come in the room of it I answer this is also forged for the Apostle doth not in any measure tax the Collossians with this errour of holding circumcision throughout his Epistle onely in the 11. ver he sayth They are circumcised with the circumcision made without hands holding forth unto them what they have in Christ namely righteousnesse through the circumcision that is the righteousnesse of Christ for Christ being circumcised performed all the righteousnesse that circumcision required This is the first ground The Scripture no where sayth that baptisme is one with circumcision 2 The ground why baptisme is not one with circumcision is because the rule for baptisme under the new Testament is not one with the rule for circumcision under the Law the rule for circumcision was that every male childe of the naturall seed of Abraham was to be circumcised the eighth day the rule for baptisme under the Gospel is that whosoever believeth man or woman Jew or Gentile shall bee baptised Mark 16.17 with Mat. 28.19 Act 8.12 Both men and women hearing and believing were baptized so that the command for circumcision and baptisme doe in no case agree the one is for males onely the other for believers both men and women 3 Circumcision hath its authority in other things as namely 1 In the circumcision of the heart the cutting off of sin lust and corruption it is called in the fore-mentioned Scripture the circumcision made without hands Col. 2.11 see also Rom. 2.29 Circumcision is that of the heart in the spirit and not in the letter this was the type of circumcision And 2 it typed forth Christ his fulfilling the righteousnesse of the Law to which circumcision had a relation Rom. 2.25 and so of the Christians freedome by Christ Col. 2.11 we are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Note it is by the circumcision of Christ that is by that righteousnesse Christ being circumcised and so bound over to fulfill the Law hath performed for us namely who believe 4 Baptisme hath no where those titles given unto it which circumcision hath as namely a Covenant Gen. 17.10 A seale to Abraham Rom. 4.11 baptisme is no where called a seale neither doe I read of any seale to the believer but the Spirit of God although it is true this of baptisme hath though for all that I know groundlesly been called a seale Yet it is true the spirit of God in it may convey comfort to the soules of the Saints as in other Ordinances 5 Baptisme and circumcision differ in the thing it selfe the one being the cutting off the foreskin of the flesh onely of the males the other the dipping in or under water of believers men or women In the name of the Father Son and Holy Ghost 6 They differ in the ends the end of circumcision was 1 To confirme to Abrahams and to his posterity that Christ should come of that seed therefore it was annexed unto that promise Gen. 17. No such
Iustification and Life 1 It is a believing of the report God hath given concerning his Son that is that he is the Son of God Mat. 3.17 the son of man God and man Rom. 1.3 4. Col. 2.9 That he is a mighty God the everlasting Father the prince of peace Esay 9.6 That he came into the world to save sinners 1 Tim. 1.15 To save them from their sins Mat. 1.23 and from all their enemies Luke 1.71 This is the record God hath in Scripture given concerning his Son and faith is required to believe it John 5.10 He that believeth on the Son of God hath the witnesse in himselfe he that believeth not God hath made him a lyar because he believed not the record God gave of his Son that is to believe that he is the Christ the Auointed sent of God and fitted for the work to save sinners ver 1. with ver 11. This is the record that God hath given to us eternall life and this life is in his Son 2 Faith is a dependancie upon this Christ for life flowing from a sensible apprehending of all that fulnesse that is in him John 6.68 When many Disciples went from Christ Jesus said to the twelve Will yee also goe away Simon Peter answered and said Lord to to whom shall we goe thou hast the words of eternall life we believe and are sure that thou art the Christ the Son of the living God marke here is the Apostles faith We believe thou art the Christ thou hast the words of eternall life therefore whether shall we goe but to thee If all forsake thee yet we cannot whether shall we goe Here is faith when a soule believes indeed Jesus to be the Christ the Sonne of the living God and there leaves it selfe sees no way or means else in the world of help but sticks close to the Lord Jesus in a way of dependancie and this none can doe but by the power of God see Mat. 16.17 Jesus answered and said unto him blessed art thou Simon flesh and bloud hath not revealed it unto thee but my Father which is in heaven and none can call Iesus the Lord but by the Holy Spirit c. 1 Cor. 12.3 Now the fruit of this faith is Obedience where ever Christ works this faith it produceth obedience Rom. 1.5 By whem we have received Grace and Apostleship to the obedience of faith so is the word in the Greeke Faith is a working grace it is not idle where it is it worketh by love Gal. 5.6 Circumcision availeth not nor uncircumcision but faith which worketh by love Christ is ever teaching a believer and hee receives this teaching by faith which worketh by love and constraineth the soule in whom it is to submit unto the teachings of Christ which still is according to Scripture as you have heard Quest What doth Christ teach a believer after he hath given him faith Ans Christ teacheth many things to his Disciples which they receive by faith and they may be called in some sort the fruits of faith because by faith we receive them and submit unto them but they are indeed the fruits of the spirit which Christ our Prophet giveth to his people Gal. 5.27 but I shall confine my selfe in the discovery of the teachings of Christ to the Saints under three heads The first is Selfe denyall 2 Universall obedience 3 To live by faith The first is self-denyall and this Christ teacheth in the first place where he comes I mean to a believer for self-denyall is a fruit of faith how can a man deny himselfe till hee sees somthing out of himselfe worthy thy of his love See Christ teaching this lesson Luk. 9.23 If any man will be my Disciple let him deny himself and take up the crosse and follow me Christ teacheth his Disciples to deny whatsoever is of flesh in the creature Now there are ten things in selfe which Christ teacheth his in some measure to deny and to lay all down at his feet There is 1 Selfe sinfull 2 Selfe righteous 3 Selfe wisdome 4 Selfe glorying and boasting 5 Selfe profit 6 Selfe pleasure 7 Selfe love 8 Selfe will 9 Selfe strength Selfe sufficiencie 10 Selfe ends First Self sinfull or sinfull self now it is true that it is in it self all very sinfull whatsoever is of self is sinfull But for the more cleer opening of this grace of self-deny-all I branch it forth under these heads the first is Sinfull self where Christ is hee teacheth men thus to deny themselves they cannot sin willingly see 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remayneth in him and he cannot sin that is he cannot sin with a mind to sin he denies his sin he loves not his sin therefore he is able to say It is no more I that do it but sin that dwelleth in me as the Apostle Rom. 7.17 and therefore he is ever at enmity with his sin and lusts the grace of God teaching him to deny them Titus 2.11 12. For the grace of God that bringeth salvation to all men hath appeared teaching us that denying ungodlines and worldly lusts we should live soberly and righteously and godly in this present world The grace of God manifested in the Gospell teacheth men that rightly receive it to deny themselves to deny all ungodlines and worldly lusts believe it this is the grace of the Gospel it is not as some pretend a Gospell of liberty to sin but such grace as teacheth men to deny sin who-ever he be that takes liberty in sin under a pretence of grace certainly it is not that grace that brings salvation that teacheth men to deny ungodlinesse and sinfull lusts that teacheth them to live soberly in respect of themselves righteously towards men and godlily towards God This is the effect of the grace of the Gospels Saul a persecutor shall be so no more Zacheus an oppressor shall be so no more it makes a separation between a man and his lusts and between man and his sinfull courses as Job 40.4 5. Behold I am vile and what shall I answer the I will lay my hands upon my mouth once have I spoken but I will not answer yea twice but I will proceed no farther So when once the grace of the Gospel comes then it makes a man lay down all sin and lust whatever it be as Saul Acts 9.4 5. once have I spoken but I will proceed no farther perhaps once I have been a persecutor yea twice but I will proceed no further once I have been light vain prodigall walked unbeseeming the Gospel of Christ yea twice but I will proceed no further this grace teacheth men to deny ungodlinesse 2 There is righteous selfe that is in selfe apprehension though it is true none can doe good and the best actions out of Christ are but filthinesse yet such a disposition there is in nature that is ever apt to have high thoughts of it selÃe they that know
spirits are ever carryed forth against sin 2 The Saints cannot but deny sin as they stand related to Christ in relation to his glory Christ is holy and he will have a holy people that may be for his praise and honour 1 Pet. 2.9 But yee are a chosen generation a royall priesthood a holy Nation a peculiar people why That yee should shew forth the praises of him who hath called you out of darknesse into his marvelous light Christ hath made you and I holy that so we might shew forth his praise that is that so we might give occasion to praise God Are not the eyes of the world upon the Saints expecting much from them although it is true they doe not nay they cannot love holinesse yet they expect the Saints to be holy and to deny sin are they not ready to watch opportunities to scandall Saints and truth withall and would it not be a very sad and grievous thing if those that professe themselves to be for Christ should give just cause of offence would it not be very dishonourable to the name of the Gospel and profession of Christ therefore Christ teaches men and women where he comes to deny ungodlinesse and sin and to live soberly righteously and godly in this world It is his exhortation Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Let your light shine before the men of the world that they may have no cause to speak evill but rather cause to glorisie God Let your light so shine before the Saints that they may rejoyce and glorifie God A close walking with God is that which gives great cause of joy and rejoycing in each other and an occasion of praysing God one for another so the Apostle Rom. 1.8 I thank God through Jesus Christ for you all that your faith is spoken of through all the world How was their faith spoken of it was the fruit of their faith their obedience in walking up with God answerable to that faith they professed for by our works we manifest our faith so likewise Phil. 1.3 5. the Apostle thanks God for their constant fellowship in the Gospel from their first submitting to it This is a cause of joy But on the contrary for such as beare the name of Christians to live in and delight in sin to be vain and carnall and earthly this is a cause of sorrow and weeping amongst Saints Phil. 3.18 For many walke of whom I told you before and now tell you weeping they are enemies to the crosse of Christ they cause the crosse of Christ and the way of Christ to bee evill spoken of a cause of sadnesse indeed to the Saints 3 Reason Why Christ teacheth his to deny self wisdome self love self will and all of self is because they are to take up their crosse and to follow Christ that is they must expect reproaches afflictions tribulations for the name and sake of Christ John 16.33 In the world you shall have tribulations Now what wise man in the world can or will suffer reproch the losse of the world and the worlds reputation the losse of friends liberty ease it may be of life it selfe in a word all that is neer and deer to the carnall man what man but a foole thinks the wise men of the world is there that will lose all on such light terms as the gaining of a crucified Christ A man not taught of Jesus as the truth is in Jesus can never suffer with comfort and joy these things the Saints are like to suffer for the name of Iesus Self wisdom and self love will come in O sayth wise selse when it eyes that persecution those hardships that are like to follow those that follow Christ May I not passe by such atruth and such a practice and it be a Christian and get to heaven what need I to adventure my selfe upon such hardships when perhaps for the neglecting of such or such an opinion or practice I may attain my liberty my good reputation Is it not a sad thing that men professing Christ should thus consult with flesh and bloud the Apostle Paul did not so when hee was converted to the faith of Iesus hee consulted not with flesh and bloud Gal. 1.16 It is self wisdom and self love that sets men to consulting with flesh and bloud but flesh and bloud cannot inherit the kingdom of God 1 Cor. 15.50 That is a man not taught of Christ not made partaker of his divine nature and grace bearing only the image of the earthly Adam cannot enter into the Kingdome of Heaven When a man shall come to submit to Gospell Ordinances which are contemptible in the eyes of the world for which hee is like to suffer shame and disgrace here is need of self deniall O sayth the self denying Christian Let mee submit to Christ to every truth to every ordinance although I suffer losse in the world reproch and shame from my friends and acquaintance though I loose the love of my best friends whether father mother husband wife c. yet sayth the self denying Christian Christ hath sayd that who so loveth father mother wife or children more then me is not worthy of me and the love that CHRIST hath shed abroad in my heart by his Spirit Rom. 5.5 constraineth me to deny my selfe and follow Christ in all conditions 2 Cor. 5.14 Thus you see the self denying soul and none else is meet to be a Diseiple a follower of Christ hee is ready to take up the crosse daily and to follow him 4 Christ teacheth his to deny self sufficiency and self strength that so they may be able to hold out in the evill day when a day of adversity comes when a man is put to it eyther by his spiritual or temporal enemy Blessed are they then that trust in the Lord Psal 2.12 Men standing upon their own strength are gone Esay 40.30 The youth shall faint and be we ary the young men shall utterly fail that is those that apprehend a power in themselves to stand but Verse 31. They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint If men stand upon their own strength they are like to fall Let him that thinketh he standeth take heed lest he fall But they that see an insufficiency in themselves and trust upon the name of the Lord shall be as mount Sion that shall never be moved Psal 125.1 but abideth for ever Christ would have his work to be a perfect and fair work his covenant a sure covenant Esay 55.3 Therefore hee undertakes not only to bring men and women intocovenant but to keep them there Ier. 32.40 I will not turn from them they shall not depart from me sayth the Lord. But if Christ had left the power of standing to man hee might
this World yet they are in Scripture called Saints that is Sanctus holy see 1 Cor. 1. called to be Saints called to be holy so Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling so that the kingdome of Christ is or should be Saints holy ones not the world for all the world are not Saints but the Kingdome of Christ are Saints called out of the World John 15.19 Ye are not of the world but I have chosen you out of the world The Church of Christ are Saints chosen out of the World they are not of the World they are a people separated or severed out of the World so was the Church of the Iews Levit. 20.26 Ye shall be holy to me for I the Lord am holy and have severed you from other people that you should be mine And thus it is with the spirituall Israel of Christ under the Gospel of which the naturall was a type they are not of this World they are called out of this World and severed or separated from the World 2 Cor. 6.14 to the end they are to be separated from the world although the world hath gotten a forme of godlinesse See 2 Tim. 3.1 5. The Apostle speaking of the last times reckons up what courses men should take what sins they should be addicted to and yet concludes they shall have a forme of godlines but from such turne away or be ye separated So that you see the Church which is Christs Kingdome are a people called out of the world they are not of this world as he is not of this world Then certainly those are no friends to Christ that would turn the World in to a Church and so make the kingdome of Christ not a spirituall but a carnall kingdom and so make the Lord Jesus a lyer for he hath said His Kingdome is not of this world but let Christ be true and every man a lyer The Church of Christ his kingdom they are such as are in the order and fellowship of the Gospel compacted together according to the Gospel rule in order and fellowship it is in the spirituall kingdome of Christ in this case as in the body politick the whole kingdome under one governmēt is but one body politick or state so the Kingdom of Christ his church although gathered in many bodies yet it is but one body and every body hath the same power the same priviledges so that it ought to be a body compacted together under the reign and rule of one Lord lesus Ephes 4.16 and the externall way by which the Saints enter into this fellow ship it is by baptisme as you may see Acts 2.41 Then they with the godly received the word and were baptized and so added but I have spoken of this formerly and therefore I passe it here 2 As Christ hath a Kingdom and that is spirituall in relation to the matter so he sets up Laws and they are spirituall the Laws of Christ in his Kingdom is 1 The law of love 2 The law of edification 1 The law of love Gal. 5.13 14. By love serve one another for all the Law is fulfilled in one word even this Thou shalt love thy neighbour as thy selfe and Jam. 2.8 It is called the royall Law of God Thou shalt love thy neighbonr as thyselfe this is the Law of the Gospel love to Christ and love to the Saints A new commandement give I unto you that yee love one another Joh. 13.34 Now this love breaks forth in causing the Saints to walke up according to every rule of the Gospel it constrains them to submit to every word to every comand of Christ it causeth the Saints to watch over each other to build up each other in the most holy faith to restore a weak brother with the spirit of meeknesse being falne Gal. 6.1 to beare one anothers burthens and so to fulfill the Law of CHRIST Thus CHRIST rules in and over his Kingdom by this law of love It is the end of the command of the Gospel love out of a pure heart and faith unfained 1 Tim. 1.5 He gives rules unto his people out of love he causeth them to obey out of love there is no condemnation in his law to his people but if they sin they have an advocate with the Father Jesus Christ the righteous 1 Joh. 2.1 who is a propitiation for their sins Here is love in the King love in the subjects love in Christ commanding love in Christians obeying a Kingdom upheld and maintained by the law of love O that the God of love would increase this love more abundaritly both in your and my soul 1 Thes 3.12 The Lord make you to abound in love one towards another and to wards all men O this love is sweet amiable pleasant Psal 133.1 love to the Saints love to all men it is the way to win them to the Lord Jesus 2 Tim. 2.25 This is the main law by which Christ rules in and over his Saints his Churches his Kingdom and this is spirirituall 2 There is the law of edification 1 Cor. 14.26 Let all things be done to edifying It is the law of Christ in his Church that all things should be done to edification for the building up of the Saints in their most holy faith therefore the Apostle 1 Cor. 10.23 makes light of that which tends not to edification All things are lawfull for me but all things edifie not that is it which a Christian should looke most unto that is it that will edifie most it is the end of their compacting and building together in faith and fellowship that they might edifie each other in love Ephes 4.16 All done in the Church is for the edification of the body or should be every Ordinance that Christ hath set up in his Kingdom is for Edification Watching over each other Exhortation Admonition it is all for edification Baptisme Preaching the Supper of the Lord Communion and fellowship it is all for edification and consolation as Christ hath appointed it Act. 2.41 to 46. 1 Cor. 14.3 Church censure excommunication it is an Ordinance appointed of God for edification to bring the sinner into the sight of his sinne and that should bee the Churches end in the use of it Give him up to Satan for the destruction of the flesh that the soule might be saved in the day of the Lord Jesus 1 Cor. 5.5 that is the end of this ordinance and should be the Churches end in the execution of it 1 Cor. 16.22 If any man love not the Lord Jesus let him be Anathema Maranatha let him be accursed till the Lord come so the word Maranatha implies it consists of two Syrian words Maran out Lord Atha come till our Lord come That is as I understand it till the Lord come either in a way of love convincing him by this ordinance or to judge and condemne him so that other Scripture seems to imply 1 Cor. 5.5 That his soule may be saved in the
of glory the soul in whom Christ dwels who lives in the continuall enjoyment of God must needs enjoy much consolation In his presence is fulnesse of joy and at his right hand pleasures for evermore 4 He brings over those in whom he rules to submit to the outward regiment of his Kingdome The second particular propounded is the Kingdome of Christ over the Saints as Christ reigns in so he reigns over the Saints It is this Kingdom in them that brings them in submission to his Kingdom without them and this is a spirituall Kingdom likewise note I pray you this kingdom of Christ is all spirituall likewise 1 There is spirituall matter 2 Spirituall Laws and Institutions 3 Spirituall executions 4 Spirituall ends 1 Christ he is a King he is the King of his people and God will exalt him and manifest him to be King one day Psal 2.6 Yet have I set my King upon the holy hill of Sion Christ is King and he shall reign notwithstanding the opposition of men of great men Why do the Gentiles rage and the people imagine vain things they consult they take counsell together against the Lord and against his Christ Kings and great men and wise learned men they rage they consult they take counsell together against Christ to destroy his Kingdome The most great and learned men in the world at this day rage against the Kingdom of Christ they would set up a Kingdom of their own and then compell men unto it who ever it is that establishes a worship with Laws and Edicts to compell all unto it and to inflict bodily punishments upon all that refuse it or cannot joyn with it doth what in him lyeth absolutely to destroy the Kingdome of Christ over the soule and if men be erroneous and worship contrary to the rule of truth it is Christ himselfe that must judge him and not man he to wit God hath committed all judgment to the Son therefore saith the Apostle 1 Cor. 4.5 Judge nothing before the time and Jam. 4.11 12. if thou judge another sayth the Apostle thou art not a doer of the law but a judge There is one Lawgiver who is able to save and destroy What art thou that judgest another Note for men to passe a finall sentence is not to doe the minde of Christ but to get into the room of Christ for man to set up a law in matter of worship and compell unto it and judge and condemne body and soule for not submitting is to exalt themselves above Christ and so indeed is Antichristian not but that the Churches of Christ have power to judge and determine of things amongst themselves about the spirituall affairs of Christ and to excommunicate a wilfull offender it is according to the rule to cut him off from every fellowship with the Saints as you shall heare anon but not to destroy his body but the Church of Christ hath nothing to doe to judge or meddle with those that are without 1 Cor. 5.12 13. Therefore if any Church or Magistrate would exercise that power they conceive Christ hath entrusted them in about spirituall Church affaires I humbly conceive that they have nothing to do with those that are not of the same body with them or the same society as many Churches may be in society but those that are without be they Saints be they what they will good or bad they are without to them and what hast thou to doe with them that are without God judgeth them Rom. 14.4 Who art thou that judgest another mans servant to his own master he standeth or falloth If it be objected that the Church of England is a true Church and all these that absent themselves were members and therefore they are to be dealt with as offending members in the Church This is all can be objected I am sure against them for I think their faithfulnes to the State speaks in the eares of every man almost of reason and therefore the State cannot meddle where there is no Civill law transgressed Therefore for answer to that objection suppose Englands Church were a true Church which will never be proved but I passe it in this place yet can they but proceed according to the rule Christ hath given in Scripture if in this perticular there might be a proceeding according to rule that is to admonish those that are contrary minded if that will not do to excommunicate passe the Church censure upon them this is the furthest that I know can be done by any Church of CHRIST and they are then not to cut them off out of the Land out of the World but to admonish them as brethren 2 Thess 3.15 If such as do not or cannot cōform to the worship prescribed by man should be cut off our of the land out of the world what meanes could then be used for their conversion Is there not still hope while the creature is yet alive and above ground Therefore I conceive it to be unchristian cruelty to judge men in this case never any wee read of but heathens that did the like under the Gospel and Christ hath said Judge not that ye be not judged for with what judgment ye judge ye shall be judged Mat. 17.1 2. Jam. 2.13 For hee shall have judgment without mercy that sheweth no mercy Mercilesse men are the miserablest men under Heaven there is no mercy for them God wil deal with them as they deal with others it is both the Law and Prophets to do as we would be done unto Now consider a little I pray thee thou that canst be content in thy heart to persecute those that differ from thee in judgement wouldest thou be content to be so dealt with thy self Doth the Lord Jesus the King of Saints require or accept of any service but that is free and voluntary but I professe Christ you see is King and he shall be exalted King and manifested to be King on day Psal 45.6 with Heb. 1.8 But unto the Son hee sayth thy throne ô God is for ever a Scepter of righteousnesse is the Scepter of thy kingdome Here is a King a Kingdome a Scepter Christ the King the Saints the Kingdome the Word the Scepter Esay 9.6 7. He is a King and of the increase of his government and peace there shall be no end that is till there be no more time till time shall cease in this World after he shall give up the Kingdome to the Father and God shall be all in all 1 Cor. 15.28 Thus you see Christ is King I come in the second place to the Kingdome which is wholy spirituall My kingdom sayth Christ is not of this world 1 The matter of Christs Kingdome is spirituall Saints called out of the world this is the Church the Kingdome of Christ the Saints gathered out of the World by the preaching of the Gospel into the order and fellowship of the Gospel they are Saints although some thinke strange to hear of Saints in