read one single Scripture it may be I have a book that will point out halfe a dozen Scriptures to open one Scripture by And it may be I have some books that take 3. To presse Scriptures on the soule some Scripture and presse it upon my soule as Doctor Prestons and other godly books But to take books and say Jerome thinks this and Austin that and fill our heads with notions they blind us that we cannot see the will of God Therefore in reading of Scriptures there should Difference in the learning of Christians and others be this difference from our reading of other Books I meane in respect of age When we are Children and young we use not Spectacles it may be at twenty or thirty or fourty yeares old we can read without Spectacles but when we come to fifty or sixty then we can see nothing but through Spectacles It should be just contrary with us when we are Christians When we are young we usually never read the Word of God but through the Spectacles of mens glosses but when we are older Christians and stronger Saints we should learne to read better without Spectacles wee should daily make lesse use of Mens Books and more of Gods Book That whereas before a man turned over twenty Authors upon a point Now he can goe humbly to God with his Bible and without Spectacles he can see what the will of God is Therefore lay aside Spectacles sometimes and onely take the spirit of God and compare Scipture with Scripture that you may come to know the mind of Christ Shall I name one thing more If you would 5. To be borne againe come to be spirituall Gospel-Saints you must be borne againe you must be borne from above A Gospell-profession is Jerusalem from above and there are none that can come into Jerusalem that is from above but those that are borne from above Therefore marke our Saviours reasoning John 3. Nicodemus asks Christ which was the way to Heaven And he tells him Verily thou must be borne againe or thou must be borne from above or else thou canst not see it Nichodemus wonders why hee must be borne from above saith he Shall I goe into my Mothers belly c. Saith Christ marvell not wonder not why should he not wonder at such a strange speech Here is the reason That which is borne of flesh is flesh therefore think it not strange that I say thou must be borne againe So I say whatsoever you do by the power of nature by your owne wisedome by your owne righteousnesse or your owne strength all comes but to this but to flesh and whatsoever comes of flesh is flesh Flesh cannot bring out the spirit no more then a thorne can bring out Grapes as Christ speak Therefore wonder not that thou must be borne from above that is thou must have the Lord from above to beget thee againe You have every one been borne once you must be borne once more you must have a new creation in you the Lord must create new strange properties and dispositions that no flesh and blood is able to comprehend Lastly take the councell of the Holy Ghost 6. To pray for the spirit of wisedome and revelation and that is in Ephes 1. 16 As Paul prayed for them so doe thou pray for thy selfe and there is all the reason in the World that thou shouldest I cease not sayth he to give thanks for you making mention of you in my Prayers that the God of our Lord Jesus Christ the Father of glory would give to you the spirit of wisedome and revelation in the knowledge of him Pray for the spirit of wisedome and revelation in the knowledge of Christ Sleight not these words because some wicked men abuse them and others reproach them but because Paul saith so pray that the Lord would give thee the spirit of wisedome and revelation So much concerning the directions I had to give you There is one word of Information and with Vse 6. The true ground of persecutions and divisions that I will conclude From what I have said before concerning the flesh and the spirit learne this instruction more hence to see what is the true ground of all persecution nay even of all the divisions that are among us Men may pretend what they will and deceive themselves but all the strife and persecution in the World is meerly between the flesh and the spirit between the old and the new Adam There are two Princes in this World and these are contrary the one to the other The flesh lusteth against the spirit Old Adam seeks to get up and the new Adam will have him downe Therefore you shall have these two in every Towne in one Church in one Family in one soule and wheresoever they are the flesh lusteth against the spirit and the spirit against the flesh and these two are contrary Are contrary what is that That is there is no true contrariety between any things in the World but between the old Adam and the new between the flesh and the spirit Now by Flesh I meane not onely corruption but whole flesh fleshly wisedome The wisedome of old Adam is enmity against the wisedome of the new the righteousnesse of old Adam is quite contrary to the righteousnesse of the new this is the cause of persecution Let people pretend what they will you shall see godly men persecuted you may see Christ in their soules as clearly as the Sun and people keep a coile about Independency and Presbytery but the truth is it is old Adam in those that persecute and the new Adam in the other a man with one eye may see it There are many pretences but all the strife is between the old Adam and the new For to give a little illustration take Gospell godly Saints that have the spirit of God in them they agree well enough they will not strive sometimes they may differ a little but for the generality they live well enough together nay take some Gospell Saints that are filled with the spirit of God and the knowledge of Jesus Christ in these times and in this City which is the center of all division and they cannot attest divisions they cannot make a partie and give rayling for rayling and strife for strife they cannot but love their enemies and bless them that blaspheme them As James sayth Whence come all wars You think they come from your zeale for your way and yours for your way but it is from your lusts The flesh lusteth against the spirit and the spirit against the flesh It is from old Adam And I was going to say but I will but name it Cause of Saints weakness This is the cause also of the weaknesse generally that is among you It is not wickednesse that troubles a Saint but weaknesse it is not positive ills but weaknesse And whence is this weaknesse Because he walks after the flesh The spirit is powerfull but the
doe the worke of tame beasts So Adam's righteousnesse commends not to God we are only accepted in the beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratiated through that beloved The divine treasures of righteousnesse are first in Christ and by our union with him wee come to enjoy them by way of participation Fourthly Substantiall and reall holinesse set out to be farre more excellent then all empty formes or mere professions Holinesse is God stamped and printed upon the soule 't is Christ formed in the heart 't is the very image frame and disposition of the holy spirit within us The Philosopher could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God was but an empty name without vertue so are all our professions of Christ without holinesse that being the very marrow and quintessence of all religion Holinesse is something of God in us it proceed from him it lives in him God can no more be separated from it then the beames from the Sunne Holinesse is happinesse and the more of it we have the more wee have of the life and image of God upon us Holinesse is nothing but our conformity to God and our being like him to be as he is Holinesse is the new frame the new creation the workmanship of the Lord in our hearts it is the Lord building and setting up his owne Temple Tabernacle and new Jerusalem within us filling of us with his owne glory writing his name in our fore heads by imprinting his owne divine image upon us Oh what happinesse what sweet delight and harmony of heart what soule-musicke and spirituall joy is there in having our soule wrapt up in the divine life light and beauty of the Lords holinesse Fifthly Thou hast a discovery of the inability of mans carnall principles or reason to judge of spirituall things or the things of God every truth is discovered by principles of light suitable to it selfe Hence it is that the Apostle tels us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animate sensual or natural man and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall man one enlightned by the spirit of God Now the naturall man is not able to judge of things above the principles of nature The Apostle tells us no man knowes the things of a man but the spirit of man which is in him 1 Cor. 2. 11. The things of man are all created things man is therefore said to be as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world or an Epitome or Compendium wherein all created things are described as in a mappe or short abridgement Now the principle of reason in mans heart is able to search out the hidden things of nature But this large principle of man is too narrow to search into the things of the spirit so saith the Apostle The things of God knoweth 1 Cor. 2. 11. 12. 14 15. no man but the spirit of God The spirit searches the deepe things of God And againe he saith The wisdome of the spirit is but foolishnesse to the naturall man And why so because saith hee spirituall things are spiritually discerned That is they are to be understood in a spirituall sense to which mans carnall reason cannot reach But now saith hee the spirituall man discerneth all things so that divine things are only known by the spirit 't is the spirit of all truth that leads into all truth Then 't is not all Maximes and rules 't is not syllogisticall reasonings and disputes 't is not Bookes and Treatises 't is not all Systems and Bodies of Divinity that can reveal the secret mysteries of truth but it is the work of the spirit for the mystery of Christ is not meerly letter and forme without us but a quickning spirit within us Yet Sixthly Wee are taught that there is a most profound spirituall reasoning in godlinesse and that it is the highest act of the minde which is the highest faculty of the soule The mind of a Saint is Gods Throne and the motions of the mind or the reasonings thereof is nothing but Christ swaying the soule according to his good pleasure It 's true that reason as t is in man is a most imperfect and weak light and fals short of the light of God being depraved and mixt with much darknesse and so is unsuitable to judge divine things but reason considered in it's height and excellency is no other then Jesus Christ and the spirit then so much as reason hath of the light of God so much it hath of Jesus Christ Then the most excellent the most supreame and the sublimest reason is in godlinesse because in it is the greatest clearenesse certainety and light The Apostle calls it demonstration now divine reason is demonstration which is an evidencing of things by the clearest surest and most irresistible light that can be Now Christ is this spirituall reason for saith the Apostle that which manifests is light Eph. 5. 13. And what is that light but Christ and his Spirit Thus I have given thee a tast of things to set an edge to thy appetite that thou mayest make a fuller meal of Divine Dainties by reading the ensuing Treatise where thou hast a Table richly spread Now if thou art one of CHRISTS Friends then come and eate of this honey and drinke of this wine yea eate and drinke abundantly O beloved Here thou maist eate and not surfet here thou maist drinke and not be drunken the more thou eatest the stronger will thy appetite be and the more thou drinkest the more thou wilt thirst and yet with the greatest saturation and consent To conclude Thou mayest find much of CHRIST in this Booke but see also whether thou canst finde much of him also in thine owne heart Now that these things which are here written with Paper and Inke may bee written upon the Table of thy soule by the finger of the Spirit is the prayer of him who is Thine in the service of Christ John Robotham Octob. 24. 1650. THE CONTENTS OF THE Former Nine SERMONS Serm. I. Doct. 1. THE peculiar priviledge of the Saints to see God page 3 Severall wayes of seeing God 4 Peculiar sight of God what 8 The manner of the Saints seeing God 15 Use I. To shew the happy estate of saints in this World 17 Use 2. The sight of God should humble Saints 21 Use 3. Highly to prize the Preaching of the Gospell 24 Serm. II. Saving sight of God known first by the apprehensions of God which are First cleare 31 Secondly precious 34 Thirdly joyfull 38 Fourthly perpetuall 40 Secondly the sight of God known by the impressions 41 First they are reall 43 Secondly through 44 Thirdly universall 45 Serm. III. Thirdly the saving sight of God known by the expressions of it 47 First purity of heart 48 Secondly changing us into Gods image 54 Thirdly love to the Brethren 56 Fourthly Fellowshipp with Saints 57 Fifthly desire to bring others to the light 59 Sixthly it enableth to suffering 60 In what order Saints come to see
the originall God hath put this treasure As we find in naturall things Pearles are in the shels of little fishes and the shell is worth nothing So though we be little worth God hath made the preaching of the Gospell by us the way to bestow these glorious priviledges He will make known himself in Christ the same that shall be for ever hereafter which only the Saints enjoy and this is by the word And it is by the Spirit as it is in 2 Cor. 3. VVhere And by the Spirit the spirit is there is liberty where it is not there is a vaile over the heart and minde that none can take a-away but the spirit of God Where the spirit is there is liliberty What is that When a man hath the Spirit he is freed from that Vaile his eyes are opened as he saith after we that are S t s we have no vaile but we behold with pen face the glory of God Through the Gospel we see Christ and through Christ the Father the glory of the Lord but how By the spirit of the Lord that is the Spirit of the Lord uncovers the face and annoints the eyes Therefore the Spirit is called Oyntment because he annoints the eyes and he is called Eye-salve Revel 3. he helps us to see So thus you have a little for it is an unspeakable thing and therefore we can only speak a little aloofe afarr off that you may know that there is such a thing but it is God himselfe that must bestow it on you and me I will add one more particular because I find it in the Scripture concerning this seeing of God I finde it is spoken of 3 wayes or as it were in 3 pathes First the Father of our Lord Jesus Christ when The Father shews us Christ we were dead in sins and when we saw nothing at all the Father shews us Christ Before we have any thing to doe with Christ actively the Father hath many things to doe on us passively as Christ saith Joh. 17. Father all that were thine thou gavest them to me Before Christ comes the Father is making the match and commending his Sonne to us when we are meerly passive in it For that is a generall rule a man never acts but by Jesus Christ therefore let men talke what they will God may doe what he will passively on me but I am not to acts at all till Jesus Christ come but I say passively the Father was woing us to his Son and no man saith Christ comes to me except the Father draw him and those that have learned and are taught of the Father come to me Joh. 6. 45. That I say is one sight that a poore sinner hath a sight of the Excellency of Jesus Christ Now it may be if thou look back and consider how God did deale with thee at the first thou canst remember when many times Jesus Christ was presented to thee in his excellencie sometimes more sometimes lesse and thou sawest him an excellent person and wouldest have given a world for him and didst account it a heaven and happinesse to enjoy him Now whence was this but that the Father was willing to make the match between his Son and thee and shewed this excellency of him Secondly I finde on the other side in Scripture Christ shews us the Father that the Son Christ gives us to see the Father for the Father is not seene all this while thou seest not who shews thee that Excellency thou seest Christ before and wouldest give a world for him but thou knowest not who opened the Window it is the Father and then Christ only shews the Father that is after thou art married to Christ and Christ will shew thee thy Friends When Christ hath married the Soule he will shew it what riches is in him what grace righteousnes and goodnesse and saith Christ I have a Father and I am willing that you should be acquainted with him and know him so Christ leads us to the Father that is that Christ speaks Joh. 14. Ye know me and ye know the Father And saith he hast thou seene me and not known the Father he that hath seene me hath seene the Father for wee see the Father through Christ that is all the knowledge we have of the Father for the Father is another person just like Christ he is invisible no eye ever saw him but through Christ that is I see what pitty and love and grace and goodnesse is in Christ and such is in the Father There are no two things in all the creation of God that are so like one another as the Father is to Jesus Christ so that as though I know one Egg I may know another yet two Eggs are not comparable or to be mentioned for likenesse as the Father is to Christ So that if a man have perfect understanding of Christ he will have also of the Father Thirdly both these though the one be passive and Both done by the Spirit the other active that now I must looke with mine owne eyes that Christ hath put in my head to see the Father though the Father shewed Christ to me when I was blind and dead I say both are done by the Spirit of God who is called sometimes the spirit of God and sometimes the spirit of Christ and Christ saith the spirit shall take of my things and shew them to you So the Spirit from the one and the other makes manifestations So you have seene a little towards the opening of this glorious priviledge that the Saints have of seeing God in this world The manner how the Saints see God There are 4 or 5. things more which the Scripture speaks of our seeing of God and which the Saints finde by experience I shall but briefly touch them I have told you that a Saint sees God but in part 1 They see but a part and yet a Saint sees but a part of God as it were at any time He sees not God fully in any thing and yet he sees but a part as it were of God almost at any time that is the Lord doth not discover al his glory to any Saint at once but somtimes the Lord reveales to his child and lets him see his glorious power in such a way as no carnall man ever shall Another while he lets him see the glory of his Justice and that it may be ravisheth him for a time Another while God sheds his love into his heart and sets that before him God might shew himselfe at once he might shew himselfe fully if he pleased but this is his manner and dealing as we see in the Scriptures and as the Saints finde generally in Experience That is one thing Then secondly in this sight of God though the 2. What they see is amiable Lord shew but part of himselfe at once sometimes it may be a greater part then at an other time yet that part be it what it
brother doth good and I strive and cannot doe so much as he therfore I am discouraged and will doe none at all that is emulation Emulation is taken in a good sence sometimes to do good before another but not to be discouraged because another can doe more good A Ninth thing is there is a constant sweetnesse 9. There is a sweetnesse in his heart to all Saints in the soul towards all the Saints where there is a humble heart I cannot expresse this sweetnesse but a little by the contrary 2 Cor. 12. 20. sayth the Apostle I am afraid when I come among you I shall find this and this among the rest he names swellings Now a swelling a boile or a plague sore where a swelling or any tumour is there is continuall aches and stitches and prickings and uneasinesse and the partie cannot sleep or wag or stir but is ankward and unquiet in his body So it is in the soul where there is pride there is swellings it is puffed up and blowne as a bladder And where there are swellings in the heart so much swelling so much uneasinesse and unquyet The Lord humble thee and me for it there are in our hearts stitches and aches many times towards this and that Saint I am unquyet I find fault with this and that and the other man I wrangle with him and I think the fault is in him but the swelling is in mine owne heart for we finde by experience if the Lord prick that bladder and let downe that swelling the heart will be sweet as a nut and looke on all Saints with joy Whereas take a proud professor put him into what assemblie of Saints you will he is alway jangling and wrangling there is a swelling and plague sore and prickings in the heart in Ephes 4. It is called bitternesse The Apostle may allude to a feaver when people are in a feaver there is a bitternesse on the tongue the man can take nothing in while he is in that disposition he is angrie with every thing his wife and his children cannot speake to him VVhat is the reason Not because his wife is not a loving wife and his children good children but there is a bitter humour on his tongue and the disease puts him into that aukardnesse So where there is pride in the heart there is bitternesse to the Saints we are mooved with this Saint and displeased with that and fall out with the other and we are well no where we like no way in Gods Kingdome but the reason is there is a bitternesse on thy tongue and there is a swelling in thee Therefore a humble heart hath the gallantest life of any man in the World it is full of sweetnesse there is no bitternesse nor swelling but it is alway filled with love and joy when he sees the least Saint notwithstanding all his owne graces In the Tenth place as he is not easily offended 10. He is carefull not to offend other Saints with others for I might speake much of that so he is carefull of avoyding the least offence to others Indeed a humble heart you cannot easily provoke him A hand that is full of swellings if you touch it you provoke it and make it burne or else if it be whole you cannot easily chafe and distemper it And he is very carefull also of avoyding just offence to others and therefore he doth these two things First he will if need be abate much of his light 1 In abating of his own light in his practice for offence sake There is a lesson for these times It may be some doe thus but not the Generalitie of these times Pray Evodiach and beseech Syntiche that they be of the same mind in the Lord. A humble heart will abate of his light and knowledge Paul knew many things that he did not preach nor practise We have men that say this is my light let all the World say as they will this is my light and I must contend for the faith O this is contending for corruption when there is not respect to all the Saints and a doing of our utmost to avoid offence And Secondly when he must practice any thing 2. He is sorry that he must do that which offends them that offends them there is a kind of sorrow at his heart unspeakable sorrow that he must doe any thing that shall give them offence I mean the doing of good things and his conscience foreeth him to it but he is sorry for it that he must doe them A proud heart is glad and joyfull of any new nik or notion whereby he may provoke the Saints I know diverse such that live upon found conceits as Taylors invent new fashions and though they provoke the generalitie of other Saints yet it must out every weeke or fortnight it is not so with a humble heart he will see two steps before he will tread one as we say in VVales and when he sees it and must goe a step that crosseth the light and spirit of the Saints it makes his heart ake though he must obey God The Eleaventh is this a humble heart in his demeanour 11. He is gentle to other Saints in their infirmities to the Saints is very gentle towards the Saints in their Infirmities and falls Gall. 5. 1. If any one be fallen by infirmitie ye that are spiritual restore such a one with the spirit of meeknesse He should be like a Phisitian or Chirurgeon that gently sets a bone Considering thy selfe When a man is rough to another he doth not consider himselfe what he hath been and what he may be how God may leave him or her to that corruption that he sees his brother or sister fall into it proceeds from a proud heart if a professor fall men are ready to say I expected no other I thought he was an Hypocrite and so farewell he No thou shouldst goe to him and with pitty and love labour to heale him it may be when you fall you will fall lower and worser then he This is the nature of an humble heart Another thing breiflly is this he is heartily 12. He is glad to doe any service for the Saints glad of any service he can doe for the Saints he rejoyceth in any service he can doe for the least Saint nay as he is glad to doe the service so he earnestly desires that his service may be accepted of the Saints he will blesse God if such a Saint will accept of such a service There is the strangest word one of them in the Book of God for ought I know Rom. 15. 30. I have oft wondred at it Now I beseech you brethren for the Lord Jesus sake and for the love of the spirit you would thinke there were some great businesse that you strive together with me in prayer to God for me Why what was the matter Paul did never more earnestly desire their prayers That I may be delivered from them that doe
the transgression of the law So that a man that walks according to the law and not according to the way of the Gospell in spight of his heart he shall walk according to the flesh that is according to the lusts of nature he can never walk holily let him doe what he can A second reason why it is called flesh is in allusion 2. In allusion to the allegorie Gal. 4. to the two Sons of Abraham as we see in Gall. 4. 22. The Apostle there speaking of these two Covenants he sayth Abraham had two Sons â—he one by a bond-maid the other by a free Woman But hee who was of the bond-woman was borne afâ—er the flesh but he of the free Woman was by promise which things are an allegorie or a comparison â—r these are the two Covenants the one from Mount Sinai which gendereth to Bondage which is Agar â—r this Agar is Mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her Children But Jerusalem which is above is free which is the mother of us all He is proving that the old Covenant was to be done away Agar was to be throwen out with her Children He prooves that those two Sons of Abraham Ishmaell and Isaak were types of the two Covenants that Ishmaell and Isaak Types of the two Covenants God made with mankind the Covenant of Works and the Covenant of grace Now the Covenant of Works he compares to Ishmaell that was borne after the flesh as other Children were Abraham went in to Hagar and she conceived and bare a Child as other Women But Isaak was not borne after the flesh all Fleshly wayes could not produce Isaak he was a Child of promise and the spirit of God breathing in the promise and working mightily in Abraham and Sarah Isaak was produced This is an allegorie there is a great Mysterie that you think not of when you read of Ishmaell and Isaak By Ishmaell is meant the Covenant of works and the principles of it and the practicioners of it and they walk according to the flesh as Ishmaell did and by Isaak is meant the Covenant of grace and those that goe that way are Children of promise as Isaak was So God hath set this comparison and I conceive the Apostle alludes to it and calls it a walking according to the Flesh As if he had sayd thou shalt never have this righteousnesse by walking in the way of thy Father Ishmaell by Mount Sinai in Arabia by walking in the law to turne away the wrath of God but if thou wilt get this righteousnesse thou must walk according to the spirit thou must get the spirit and be a Child of promise The third and last reason that I shall give why it is called walking according to the Flesh is because of weaknesse for Flesh is put for weaknesse as the Scripture sayth They are Flesh and not spirit that is they are poore weak things so those that walk in that way in the way of the law they are weak creatures there is nothing but wishing and woulding and covenanting and promising and protesting and vexing and fretting but there is no strength Now one Saint that is truly planted in Christ and the Gospell hath truely taken place in his heart he hath more strength then five hundred of the other Sayth Paul I can doe all things I can want and I can abound I can goe to Prison freely I can rejoyce with them that rejoyce and mourne with them that mourne Because the spirit that dwells in Christ and works effectually the same spirit dwells in us and works in us Therfore that is the meaning of it they that walk after the Flesh that is they that goe after the law they are weake they tugg and are never the nearer Heaven and if they should live a thousand yeares they would be no better but wishers and woulders and say I have a good desire to doe as the Preacher sayth but I have no power Let me conclude with one word of Use from all this that hath been sayd which I hope you Vse That few shal be saved will consider of From this Doctrine thus opened you may hence see the saying of our Lord Jesus Christ verified and made good that few shall enter into the Kingdome of Heaven Doubtless Paul did not looke on sinners and Saints as we doe we account every Professor let his principles be what they will eyther from the first or second Adam if he begin to leave sin and to performe duties we account him a good man But the Lord when he comes to judge he will looke further and examine us and will I feare find abundance that shal never enter into the Kingdom of Heaven even of those that follow good old Adam I meane there are abundance of Professors that have left corrupt Adam in his grosnesse and follow good old Adam that is a sprig from that they will abstaine from sins and they will performe duties and they will doe no wrong and all is but old Adam still Now good or bad if it be old Adam it must perish the bond Woman must be cast out Therfore you that are Professors looke to your selves for the Lords sake I am mistaken if there be not many hundreds of us that will be found the Sons of Ishmaell at the last day many that make a great Profession and many that make a greater profession then others that are honest spirituall Saints before the World before men for when a man goes to keep the law every light that comes into his soule intends his resolution every thing intends it in that course he is in and he may goe to the highest and be the greatest Professor and be ready for all duties and yet be found a stranger to Jesus Christ therfore look to your selves I remember Mr. Belton that blessed man he divides the World for the fowness of them that shall be saved sayth he the greatest part of the World two or three parts of it are most intire Heathens In Europe here we have the most part Papists and but a few that are Protestants and among those parts there are few that profess Religion and among those that profess Religion there are very few that doe it in truth as another godly man sayth take a multitude of Professors that have been bred under the law that have been bred on Mount Sinai take a Congregation of such Professors as there be many such in Many legall Professors miscarry in their transplanting England and let the Gospell come and be Preached rightly among them to translate them let a Minister of the Gospell come and say there is no damnation to them that are in Christ Jesus and you are justified freely and Christ hath fulfilled the law and all is cleare whereas before there were feares least they were not righteous and they did work hard now let a man labour to draw them to the Gospell and to
to you whether you doe not feele a strange power in your soules killing and subduing sin that you never imagined before or almost hoped to have There are some Saints that I know that when they came to know a little of Jesus Christ they have found a power to subdue their sins that they did not hope for in their other condition they were so strong it is an emynent power A poore Saint that sees another tugging and striveing and wrastling and bustling with his corruptions he knowes that there is a sweet power in his soule that pulls downe the highest and proudest imaginations As a godly man sayth there is as much difference between a man that walks after the flesh according to the law and he that walks according to the spirit as betweene a man that is in a great Lyter or in a great Boat that is fast upon the sand and there are it may be a dozen or twenty men tugging and striving to get it off and yet it sticks and another man that is in a Boat upon the water and needs onely to hoist sayle and sit downe and it is gone he goes with winde and tide So a man that walks according to grace he can go as a child and speake loving and plaine words to his Father and get power over his sins that all the bowling and roaring and crying of another a whole Yeare together cannot doe It is so and all you that know what grace is know it That is one thing therefore consider this if thou walke according to the spirit thou art dead to sin That is in respect of the condemnation and guilt of it thou hearest that Christ hath fulfilled the law and that sin is done away And secondly in respect of the power of it thou canst looke upon it as a dying gasping thing that must die and thou canst tread on it through the death of Christ. Thirdly thou findest no lust so strong in thy soul but thou canst ordinarily bring it downe thou canst bring it to the obedience of Jesus Christ another man may throw his cap at his sins and be wishing and woulding all the year long but there are strong lusts in his soule that will not out Therefore sayth the Apostle when you walked according to the law the motions of sin brought forth fruit unto death inevitably it will be so Then further you shall finde the fruits of walking Fruits of walking according to the spirit according to the spirit I will but name them to you and wish you to consider of them You have many set downe in this Eighth to the Romanes When a man walks according to the spirit you shall see this is one fruit of it a spirit of adoption whereby we crie abba Father As many as A spirit of adoption are led by the spirit of God they are the Sons of God for ye have not received the spirit of bondage againe to feare but ye have received the spirit of adoption wherby we crie abba Father That is one fruit of it as soone as a man comes to walk according to the spirit he hath not a spirit of bondage any more What is that It is nothing but this a temper of soule like a slave just as you may conceive of a Spirit of bondage what man that is taken Prisoner in Turkie what temper he is of he is glad of a crust of bread and he feares whipping and beating and it may be killing such is the temper of a mans soule in a spirit of bondage when one is in such a temper that he is alway in feare of being whipped and scourged and he hath hard thoughts of God and he feares that he shall proove an hypocrite and the like Now sayth the Apostle we have not that spirit but we have the spirit of adoption whereby we crie abba Father That is there is a sweet temper such as is in a loving Child to his deare Father there is a boldnesse a love and delight and rejoycing and a sweetnesse c. This is one fruit of it therefore as far as thou art under horrour and mopeing and howling and crying thou commest short of walking according to the spirit for thy soule would be alway full of sweetnesse in the greatest affliction if there were a spirit of adoption and under the worst sins thou doest commit though their would be sorrow yet thou wouldest be full of sweetnesse and joy That is one thing Againe another fruit and consequent of it is Raysing up of the spirit that the spirit of God beares witnesse with our spirits that we are the Children of God If thou wilt be lead by the spirit and walk after the spirit the spirit of God will witnesse with thy spirit that thou art the Child of God What is that the meaning of it is this as I understand the spirit of God will rayse up my spirit to be able to see and know that I am the Child of God for the spirit of a man knowes the naturall things of a man and no more But the spirit of God witnesseth with my spirit that I am the Childe of God that is hee rayseth up my spirit whereby I may see and know that I am the Childe of God that as before by my owne spirit I was able to know whether I were poore or rich whether I were sick or well whether I were beloved or hated So now my spirit is raysed by the spirit of God I am able to reflect upon my selfe spiritually and look upon my selfe as beloved and chosen and holy and called and justified and this in a spirituall way Thirdly here is another expression of it and An earnest hope that is an earnest hope or expectation of the glory that is to be revealed I find and observe little of that to be in Professors and I have oft marvailed at it and the reason is because they have not the spirit of adoption and walk not fully according to the spirit therfore they are not filled with those expectations and those earnest desires that the Saints were ordinarily in the primitive times Sayth the Apostle in this Chapter The creature groaneth and desires to be delivered and not only they but we our selves which have the first fruits of the spirit we groane within our selves waiting for the adoption to wit the redemption of our bodie The meaning is there is no man knowes what that glory is that is to be revealed nor no man what it is to looke for it and expect it The word in the Originall is as one sayth as a woman looks for deliverance when her paines are on her O! she would faine be delivered or as a man in Prison that looks for his freind out of a window he puts out his head and looks but he cannot get out though he faine would Such an earnest hope and expectation and desire there is in the Saints that walke according to the spirit to see Jesus
flesh is weake As the Scripture saith Their horses are flesh and not spirit so I may say your Prayers are flesh and not spirit and it may be my Preaching and it may be our endeavours to resist sin But as farr as they are flesh they are weak enough But where the spirit is there is power I can doe all things sayth Paul I can preach the Gospell from Jerusalem to Illyricum and I shall come to you in the fulnesse of Christ A man would think he had been mad but it was the strength of his spirit A poore weake Christian he doth nothing but wish and would and confesseth his sins to day and falls into it againe to morrow and then confesseth againe and when will it once be O Jerusalem But the Gospel is the power of God to Salvation and all the principles of it are powerfull and all the precepts of it have a power through the Knowledg of Christ no ground of licentiousnes spirit for a man to keepe and observe them Men talk that the learning of Christ and the knowledg of the Gospell is to make men loose and lycencious It is true carnall vayne hearts the better any thing is the worse they be but assure your selves concerning true Saints it is false for the only way to be lively and lustie and fruitfull in good is to know Christ more according to the Gospell Let men please themselves and say so as long as they will they shall be but poore old barren creatures You will be wishing but you shall never overcome your sins I have knowne some Saints that by the knowledge of Jesus Christ have had power to subdue those sins and to bring them under that before they never so much as hoped to bring under in this World yet the power of Christ hath brought them under when all their fastings and humiliations would never doe it when they were in that way without the cleare knowledg of Christ but when they have come to Christ they have found it done In 2 Pet. 3. You shall find there men that were carnall men that were as Doggs that returned to their Vomit yet the common knowledg of Jesus Christ did make them cleane from the pollutions of the World and did give them power against their sins what then will the spirituall effectuall knowledge of Christ doe Therefore never entertaine any prejudice against Christ or against his Gospell or against his spirit and his wayes for if there be any power in this World it is there All the rest is but a flourish but a shew of mortification when the heart is as full of lusts as a Toad is of Poyson There is no true mortification or holinesse but what comes from Christ and his holy spirit SERMON VI. Rom. 8. 5. For they that are after the flesh doe minde the things of the flesh but they that are after the spirit the things of the spirit IN the former Verse you remember how I shewed you that there was a great priviledge to Scope of the words all true Beleevers which indeed is the cheife of all Priviledge for it is the inlet of all mercies and the principall deliverance from all evills It is conteined in the beginning of Verse 4. That the righteousnesse of the Law might be fulfilled in us In the latter end of the Verse I shewed the persons more largely described to whom this priviledge doth belong that is Not those that walke after the flesh but those that walke after the spirit And I have as God enabled me opened the meaning of that to you what it was to walk after the Flesh and what to walke after the spirit Now the Apostle in this fifth Verse goes forward a little more particularly to discover those that have a right to this priviledge by drawing one thing from another The maine was They walke not after the flesh but after the spirit I but that is a generall word and how shall we know that Saith he you shall know that also by this They that are after the flesh doe minde fleshly things and they that are after the spirit doe mind spirituall things You shall know whether you have the righteousnesse of the Law fulfilled in you if you walke not after the flesh but after the spirit And you shall know that also by your minding by the frame of your mindes if you walke after the flesh you will minde fleshly things if you walke after the spirit you will minde spirituall things And then he goes on to prove that also as we see oft in Scripture as in 1 John 5. where one thing is made the marke of another by a gradation there are five or six things and one thing proves another We know that we are the children of God if we keep his Commandements and we know we keepe his Commandements by another thing and wee know that by another thing So that I say the scope of the Apostle is to cleare unto the Saints their right and title to this great priviledge and also withall to convince those that are carnall that they are without it and to shew them their great miserie in being so for you shall see after how as he discovers them so also he shews their misery he saith they are enmity to God and they that walke after the flesh must dye c. Now that we may goe on breifly to handle this a little to you you may take the Doctrine as it lyes here in the words for I will not nor need not frame it otherwise That Those that are after the flesh doe minde the Doct. They that are after the flesh doe mind the things of the flesh things of the flesh Onely remember what I said before for it is of great concernment for that great priviledge depends upon this If you have the righteousnes of the Law fulfilled in you you must be those that walke according to the spirit and not according to the flesh And then would you know that Saith the Apostle Those that are after the Flesh doe minde the things of the Flesh and those that are after the spirit the things of the spirit so let that be the Doctrine or Lesson I will give you but two short words to prove this to you and then to open it as God shall helpe us The first thing to prove it is this that it must Reas 1. Every thing works according to its principle be so because that every thing in the World in all the creation of God doth act according to the nature of its principle from whence it flowes As Saint James saith Jam. 3. 11 12. Doth a Fountaine send forth from the same place sweet water and bitter Can a Fig-tree my Brethren beare Olive-berries or can a Vine beare Figs You know that a Fig-tree beares Figs and a Vine-tree beares Grapes an Apple-tree beares Apples and a Peare-tree Peares and every Tree and every thing will work according to its principle Make the tree
men are so flesh and fleshly in their principles and actions that there is nothing of the spirit of God in them So it is principally to be taken here Though for the former two I may say this that as farr as a Saint either in the measure of his graces or in his actions is Fleshly he minds Fleshly things but a man that is wholly fleshly wholly minds Fleshly things And so much concerning the first Question The second thing is what is meant here by the Quest 2. VVhat meant by the things of the flesh and of the spirit things of the Flesh and by the things of the spirit If you remember what I have told you of Flesh before you will understand much what is meant by the things of the Flesh I told you Flesh was old Adam both in his good and in his evill pure Adam and corrupt Adam and every thing that came from him or every thing that leads to him that was Flesh So the things of the flesh are these things and all opportunities belonging to them in generall But that you may understand it a little better I will shew you what the holy Ghost calls these things of the Flesh and the things of the spirit that so by the Scriptures you may understand Scriptures We will put them both together the one will open the other to you In 1 Cor. 2. 11. There you shall see the things of the flesh are called the things of a man For what man knoweth the 1. The things of the flesh are the things of a man things of a man save the spirit of a man which is in him The things of a man The things of the Flesh are the things of a man that is proper to a man as man Therefore Mark 8. 32. They are called The things that be of men The things of the Flesh are called the things that men deal about the things that men as men naturally deale about and look after the things of men But the things of the spirit of God in that 1 Cor. 2. You have diverse expressions The things of the spirit of them Vers 9. They are the things that Eye hath not seen nor Eare heard nor hath entred The things that eye hath not seen c. into the heart of man the things that God hath prepared for them that love him What are these things These glorious things that no carnall man hath ever seene or heard or understood any thing of them that God hath prepared for them that love him They are as we see there afterwards clearly the things of the spirit of God They are called the deep things of God Vers 10. They are deepe because no carnall man can reach them and in Vers 11. They are called the things of God And in Vers 12. The things that are freely given to us of The deep things of God God And in Vers 14. They are called the things of the spirit of God The things of the spirit of God are foolishnesse to him In 2 Cor. 4. ult There you shall have both these things described for in that we shall have a little light from that description of it the things of the flesh are called there Things of the flesh are seen the things that are seene and the things of the spirit are called the things that are not seene the one are said to be temporall and the other eternall The things of the Flesh are temporall things that may be seene that is not so much seene with the eyes of the body but he meanes that a man every carnall man may perceive and understand them All the things of old Adam a meere narurall man is able to comprehend them but the other things are things that are not seene that is that eye hath not seene nor eare beard nor hath entred into the heart of man Therefore Christ in Mat. 11. 25. saith I thank thee O heavenly Father that thou hast hid these things from the wise and prudent and hast revealed them to Babes What were these things the things of the spirit of God they are the things that are hid from the wise and prudent of the World they are not possible to be seene of them but God reveales them to the least Babe of his owne Kingdome In Collos 3. 1. 2. You have another description for you may put these together and so the better understand They are things on Earth Things of the spirit above them In Vers 2. The things of the flesh are called things on Earth and the things of the spirit are called the things that are above The things of the flesh are the things that are beneath as it were things on the Earth That is though in old Adam there be many excellent things you must not conceive earth here in a gross sence there is fine refined wisdome and understanding and prudence which the spirit of God usually slights and despiseth Where is the wise and the disputer c. Notwithstanding all old Adam is but Earthly all the spirituality as it were of old Adam are but things on the Earth It is no wonder they are called things of the Earth when the Doctrine and Preaching of John Baptist he himselfe calls it Earthly I am from the Earth I speake earthly he is from above he speaks Heavenly and spiritually It was Earthly in comparison of Christ though there was some Gospell in it Much more earthly is all the devotion and Religion and what is best in Fleshly man that hath nothing in him but old Adam In Philip. 3. 7. there is another large description Gaine and losse of these things The things of the flesh there they are those things that Paul once accounted gaine to him and those things that Paul now accounted losse to him see there what those things are those excellent fine things the things of the flesh a man while he is in the flesh accounts them gaine a great gaine to him he lives by his wit and his wisedome and it is a mighty gaine to him to increase and build up old Adam in him But when a man comes to spirituall things he accounts all these things losse I account them losse saith Paul Now the things of the Spirit were those things that Paul desired to win and to gaine in the Things behind and before verses following That I may gaine Christ and his righteousnesse And a little further you shall see Paul calls the things of flesh the things behind and the things of the spirit the things before And in verse 19. the things of the flesh he calls them earthly things They mind earthly things and so by contraries the other things are heavenly I can not open every perticular expression only I would point out the descriptions to you as the holy-Ghost layes them downe In 2. Cor. 5. there the things of the flesh are called old things and the things of the Spirit are called new things for saith
distinguished from another good men from bad for the Apostle doth not reason here from a known thing to a darker for he reasons from the mind and the acts of it as if he had said that is the cheifest maine way whereby to know the whole man whither he be fleshly or Spirituall In naturall things the more essentiall the difference is the more certaine and sure it is and rationality is essentiall to a man you may distinguish a man from a beast otherwise a man hath but two Legs and so may be distinguished from a Horse that hath foure but this is not so certaine a Character but when you say man is rationall that distinguisheth him from all birds and beasts So there are many things in godlinesse that you may partly know a Christian by by his works and affections and actions and by his company and carriage you may know him a little from another man but these things are outward and externall but his reason is essentiall to him you may know him above all these by his reasoning in his soule that is the most essentiall thing to a Christian as reason in it selfe considered is most essentiall to a man Consider this for this is a thing by which you may understand clearly what you are made of and what you are There is nothing in godlinesse but an hypocrite and a wicked man may come up to it unlesse it be this to be carried on by spirituall reason As for instance a wicked man may know God he may have a great deal of knowledge of godlinesse and to our eyes of the spirituall estate of godlinesse Heb. 6. He may be enlightned he may discourse well and Preach excellently and Carnall men may goe far in Religion Pray spiritually he may have much knowledge and all the Saints in the Countrey may account him constantly a cheife Professor and a most excellent Christian Nay he may love all good things in a sort or for the most part a naturall man that is but commonly wrought on by the spirit of God he may love prayer and hearing and Reading and giving to the poore and other good works he may love and delight in it as Herod did to heare John speake he may love it for some carnall circumstances about it and though he love it yet all runs upon the Wheele of carnall reason As for instance I love very much to give to the poore because the pride of my heart will be much satisfied in it I would be held an emynent Professor and I invite Saints to my House and I quarell with them if they come not but it is to hold out my vaineglory not out of spirituall Love in my soule So there is no peice of godlinesse but it may be cloathed with such circumstances that a naturall man may love it an hypocrite may doe every thing in godlinesse and be an Hypocrite when he hath done But here is the difference a Saint loves good Ground of Saints loving good things and that flowes from spirituall reason and he doth good from spirituall reason As for instance I doe not give to the poore to keepe correspondence and to be well thought of and because I would be accounted such a Professor no but I doe it from spirituall reasoning Christ loved me and therefore I will love my Brother So whatsoever a Saint doth spirituall reason drawes him and this is the most essentiall Character that distinguisheth an Hypocrite from a true Christian It is not loving or knowing or doing of good but it is the Wheele that it goes on whether it be spirituall or carnall reasoning But may not a good man do some actions from naturall or corrupt reasoning how is that then a Quest sure Character A good man may doe an action from carnall reasoning Answ How a good man may be moved with naturall or carnal reason but a carnall man can never doe good from spirituall reasoning as that speech of Peter in advising of Christ not to goe to Jerusalem it was partly naturall and partly corrupt reasoning But that you may see this clearely notwithstanding this you may discerne him hereby that In the first place a Christian is moved by spirituall reason and in the second place he may be moved by naturall reason as suppose there be a good Minister that is full of grace that desires to doe good and yet he and his Family is ready to starve The first thing that he blesseth God for is that he hath opportunity to teach Christ to the soules of poore people that is the first but next he saith and blessed be God that there is a way to support my Family naturall reason is tyed to spirituall as the little boat is to the ship Secondly though a Saint may be carryed to an 2 A Saints generall course by Spirituall reason action with corrupt reason that he pays deare for yet the whole course of the life and actions of a Christian flow from spirituall reasoning O! that the Lord would give you to examine your selves by this It is not by what thou accountest of or what thou esteemest or lovest but what mooves thee what is the Wheele that sets thee on worke Is it a spirituall mind that gives spirituall arguments that moves thee all the day to good towards God or man I desire that you would carry this with you this is the essentiall difference betweene an Hypocrite and a Christian Aske when thou dost an action not how much thou doest or what men conceive of it though it be but a small action as suppose thou art a Maid that art sweeping the house or any such meane thing aske why doe I this what moves me what is the maine spring Is it that my Master or Mistris may not chide me This is natural reasoning but thou shouldest say I do it that I may obey Christ he hath called me and hath reedeemed me to live to him and so it may be a man may do thee an ill turn and thou wouldest not doe him a mischiefe againe it is a good resolution but why doest thou not doe it it is not because thou art ashamed or afraid to doe it But if there be a little spring within to thinke Christ loved me when I was wicked and therefore I will love him O! this is excellent The next thing I should come to shew you is how it comes to passe that Christians that are right are swayed and ruled by spirituall reasonings all their life I shall not have time now but must wait on God till he give another opportunity only I shall conclude now with two short Use 1. Tryall what grace or corruption is in us Uses First hence you may see by this rule you have a Standard by you to trie how much grace and how much corruption there is yet in your soules this is the perfectest Standard that I know Take it by a day or a weeke or an houre or an action see how
319 To be after the flesh what 321 see works weaknesse spirit corruptions actions carnall righteousnesse Fire Afflictions as fire 125 G Garrison The Devills strongest Garrison 389 Gentlenesse Ground of gentlenesse in the godly 373 Giving To looke to God in his giving 92 Glory glorious Saints condition glorious 235 Glory in Heaven unspeakable 294 Expectation of glory in former Saints 295 Glosses Scripture to be studied without mens glosses 310 God The Devill God of this world how 65 True humiliation known by our carriage to God 100 What hinders from enjoying of God 239 Godlinesse See Reason Good We are not more justified for the good we doe 220 Naturall men in great place do little good 385 The fountaine of all good in the soule 411 Gospell Preaching of the Gospell to be highly prized 24 Excellency of the Gospell why not seene 25 See rules liberty fall Grace Saints rejoyce at grace in others 198 See nature undervalue greater Greater Saints not discouraged by greater grace in others 193 Grow Growth A pure heart labours to grow in purity 52 See grace Guilt Saints dead to sin in regard of guilt 275 See conscience H. Happie happinesse Foundation of a Christians happinesse 297 See World Heart Saints thankfull for a heart to receive mercy 159 See pure Heaven Christs ascending to Heaven shews God is satisfied 228 See joy High A humble heart hath High thoughts of God in affliction 128 Hypocrite Difference betweene saints and Hypocrites 54 See satisfie dye Holy holinesse Those that have seen God should be holy 67 Holinesse wrought by seeing of God 87 Best motive to holinesse 244 Saints more holy then others 277 Hope Hope of glory in saints 281 Humble humiliation Causes of humiliation 2 Sight of God in Christ the true way to humiliation 75 Difference in working humiliation and other graces 79 Unregenerate Men not truely humbled 93 Wicked men may doe acts of humiliation 94 Wicked Men shall one day be humbled 96 True humiliation how known 100 Ground of humilitie 232 Saints to walke humbly 301 See Ministers afflictions Revelations I Jealous see Truth Jerusalem Jerusalem from above 291 Illumination Sight of God by common illumination 5 Saints illumination by the spirit 407 Impression True sight of God known by the impressions of it â—1 Imperfect Sight of God in this world imperfect 8 Infirmities Saints gentle to others infirmities 197 Instruct Saints willing to be instructed by others 189 Intellectuals Godlinesse hath that that will excercise the intellectuals 382 Job Why Satan desired to tempt Job 125 Joy Saints apprehensions of God full of joy 38 Joy of Heaven what 39 Judge Judgement Sight of God at the day of judgment 5 How godly men judge of things 337 A spirituall man judgeth all things 385 Justice Justice of God how thought of by Saints in affliction 129 Justification A humble Saints carriage to God in Justification 101 Justification upon what it is built 219 See good faith K. Kingdome He that will see God must be delivered from Satans Kingdome 64 Know Knowledge A misery in the knowledge of Saints 33 Of such as thinke they know more then others 185 Carnall men know not spirituall things 320 See Saving Licentiousnesse L. Lasting Comfort of spirituall duties lasting 375 Law Saints content that God make Lawes for his mercies 160 Law fulfilled three wayes 210 Vanity of such as think to fulfill the Law 211 See Righteousnesse Beleevers Spirit Learne Humble Saints readier to learne then teach 192 Learning Learning too much extolled by some 306 Learning of what use it is 307 Learning of Christians and others different 311 Led see Spirit Least A humble heart thankfull for the least mercy 158 A humble Saint thinks himselfe the least 181 How a Saint judgeth himselfe the least 183 Liberty Liberty not to be abused 298 Liberty brought by the Gospell 299 Danger of abusing Liberty ibid. Life The minde not good if the life be naught 352 A Saint can look with comfort on his past life 374 Spirituall reasonings bring life 413 See Vision earthly face faith Light Those that have seene God desire to bring others to the light 59 A humble Saint will abate of his owne light 196 A new light in the soules of godly men 376 Saints have a powerfull light 407 Licentiousnesse Knowledge of Christ no ground of licentiousnesse 315 Love Love to our Brethren how wrought 56 How Saints should bee loved 57 Love of God how esteemed by Saints in affliction 130 True Saints can love though not loved 199 Ground of Saints loving good things 392 Low Why Christians spirits are so low 236 Lust Worldly mens lust their rule 240 To fulfill sinfull lusts called flesh 332 Lusts may drive men to duty 395 M. Man True humiliation known by our carriage to Man 166 Things of the flesh called the things of a Man 324 Meanes Saints humbled in regard of the meanes they have had 183 Meeke Meeknesse Humble hearts are meeke to sinners 166 Christs meeknesse to sinners 167 Cautions in meeknesse to sinners 169 Ground of meeknesse to sinners 173 see mind Mercies Mercies abused humble saints 21 Carnall men cannot see God in his mercies 95 Carriage of humble Saints to God for mercies 148 See least denyed waite heart Minde minding Saints meek to those of another minde 188 Minding the things of the flesh what 334 Best thing in a carnall man his minde 344 Misery of a carnall man in his minde 345 God inflicts the greatest punishment on the minde 347 Greatest happinesse of a Chrstian in his minde 348 Misery of a carnall minde in six particulars ibid. Minde of three sorts 360 Spirituall minde what 378 See Throne Life Ministers God humbles his Ministers before he sends them 1 Mistery see Knowledge More Those that see God desire to see him more 37 Saints what humbles them more 182 Motions Motions of the spirit neglected humbles Saints 148 Mourne The right way to mourne for sin 232 N. Nature naturall Grace crosseth not principles of nature 153 Sinners may be conversed with in naturall things 170 And in naturall duties ibid. Prayer a naturall duty 171 Naturall minde 360 Naturall reasonings 362 O Offend A humble Saint will not offend others 106 Liberty Not to be used to offend others 300 Old How Saints of old spake of the spirit 308 Things of the flesh old things 327 Old man what 378 Ordinances Carnall men see not God in Ordinances 95 In what Ordinances wee may converse with sinners 170 Why people care not for Gods Ordinances 340 Others Saints humbled to see more good and lesse evill in othes Outward A Christian may provide and care for outward things 334 P. Patience Patience wrought by seeing God 87 Why Saints beare injuries with patience 341 Part. Saints see God but in part 15 Perpetuall Sight of God to his Children perpetuall 40 Persecution Ground of persecution 313 Please Nothing from naturall Adam can please God 284 Power Pure hearts cleansed from the power of sin 51 Sin dead in
the godly in respect of power 276 Pray A humble heart apt to pray in afflictions 144 See naturall Precious Saints apprehensions of God precious 34 Preparation Christs righteousnesse to be taken notwithstanding want of preparation 109 Principle Two principles whence all men worke 253 Professors to be judged by their principles 270 Every thing workes according to its principle 319 See Darke Prison Christ being out of prison shews God is satisfied 227 Priviledge Jewish priviledges how taken 258 Outward priviledge boasted of by the Jewes 259 To get the comfort of our priviledges 303 Carnall Priviledges called flesh 331 Prize The spirit to be prized 306 Prosperity Prosperity of others not envied by Saints 135 See Envy Proud Carnall minde proud 351 See commands ridgednesse truths unthankfull Publike Christ a publike person 226 Two publike persons 25â— Adam to dye as a publike person 285 Who to be imployed in publike affaires 385 Pure Purity Purity of heart an effect of seeing God 48. 66 Pure heart what 49 See conscience corrupt grow Q. Qualities More then new qualities in Saints 404 R. Rationall The most rationall man without grace the worst 389 Reall Impressions of God upon Saints reall 43 Miseries of this life reall ibid. Reason reasoning Reasoning of three sorts 361 Godlinesse hath the best reason 368 Not to reject all reason in godlinesse 380 Reasoning the highest act of the minde 388 Men mad with reason 389 Reasoning of the minde a distinguishing character 390 How a good man may be moved with naturall and carnall reasoning 393 How Saints come to be led by spirituall reason 402 To labour to be swayed by spirituall reasoning 412 See beleeving doing suffering Reforming Hindrances of reforming our wayes 234 Religion Carnall men may goe farre in Religion 392 Repeale The Law of God not repealed 209 Repent see Christ Reprobate Carnall minde reprobate 350 Revelation Saints to walke humbly for abundance of Revelations 301 Spirit of revelation to be prayd for 313 Reward Proud men obey GOD onely for reward 121 Ridgednesse Ridgednesse to sinners from pride 176 Righteousnesse True humiliation knowne by submitting to Christs righteousnesse 101 Men naturally cleave to their owne righteousnesse ibid. Righteousnesse of our owne to be renounced 108 Righteousnesse perfect required by the Law 208 Righteousnesse of the Law fulfilled in beleevers 217 We are saved by Gods righteousnesse 225 Fleshly men stablish their owne righteousnesse 330 Rotten Minde of a Carnall man rotten 349 Rules Three rules that all men conforme to 240 Rules of Christ to be looked to 242 Severall Gospell rules 243 S. Saint Carriage of a humble heart towards Saints 180 How to judge who are Saints 271. 274 Saints and others how distinguisht 358 See sight old Sanctification How the Spirit works by Sanctification 410 Satan See Kingdome Darknesse Satisfie Saints apprehensions of GOD satisfie them 25 Apprehensions of Hypocrites satisfie not 36 God the Father satisfied in Christ 227 See Spirit Saving Saving knowledge 185 Savour Fleshly men savor fleshly things 335 Scripture see Glosse Secret Secret works in nature and grace 91 See seen seeing The priviledge of Saints to see God 3 Severall wayes of seeing God 4 Order how Saints come to see God 61 All graces wrought by seeing God 87 Why God will humble men by seeing him 91 A wicked man may see his sins 93 Carnall men cannot see God 95 Tryall of seeing God aright 100 A humble heart seeth God in afflictions 126 Things of the flesh are things that are seene 325 Service Saints humble though they doe God more service 183 Humble Saints glad to doe service for others 197 Shift see truths Shrink see trouble Sight Saints have a peculiar sight of God 6 True sight of God how known 30 Signes Christians may make use of signes 103 Simplicity Saints to walke in simplicity 302 Sin Sight of God should preserve from sin 23 Sin what 102 Not to comply with others in sin 172 Justification not broken by sin 233 Who are dead to sin 275 See Guilt Sinners Carriage of a humble heart to sinners 166 Son of Man Two sorts of dayes of the Son of man 26 Soveraignty Soveraignty of God to make a Law 208 Spirit Spirituall Saving sight of God by the spirit 12 The Spirit shewes Christ and the Father 15 The priviledge of those that walk after the spirit 250 To walke according to the Spirit what 255 How to know we walke according to the spirit 274 Fruit of walking according to the spirit 279 How those are to walk that have the spirit 298 How men may come to walk spiritually 305 To labour to be lead by the spirit 309 Things of the spirit what 333 Minde spirituall 361 Reasoning spirituall 363 A Saint made spirituall how 404 Streame Streame of a Saints heart pure 52 Submit Submission A humble heart submits in affliction 133 Ground of true submission to God 154 Suffering True sight of God enables to suffering 60 Law fulfilled by suffering 210 Law cannot be fulfilled by suffering 213 Spirituall reasoning in suffering 366 Sweetnesse Sweetnesse in humble Saints to others 194 T. Take A humble heart content that God should take mercies 154 Teach Christians should be ready to teach others 59 Temptations Godly Men not taken with temptations why 375 See Job Eve Termes Proud men obey God upon their owne termes 120 Terrified Wicked men may be terrified 93 Testaments Difference between the two Testaments to be studyed 305 Thankfull A humble heart thankfull for mercies 161 Themselves Why Saints sometimes differ from themselves 73 Saints measure not themselves by themselves 199 Who build Justification upon themselves 230 Things What meant by things of the flesh 324 Throne The minde the throne of Christ or Satan 346 Through Right impressions of God through 44 Troubles Why professors shrink in troubles 44. 61 What keeps men in inward troubles 104 Truth Saints carriage to Gods truths 110 Proud hearts cavill at Gods truths 113 Proud men shift off Gods truths 114 Saints jealous of the truths they know 187 Time Saints humbled in regard of the time they have had 184 V. Vaine Carnall minde vaine 349 Various God shewes himselfe to his Children variously 16 Violence see Command Vision Beatificall vision in this life 18 Visitation Day of visitation what 176 Understand Why most people understand not spirituall things 338 Christ onely can satisfie the understanding 383 Undervalue A humble Saint undervalues not grace in others 153 Union Too neere union with sinners forbidden 172 The Law fulfilled by our union with Christ 224. 227 To look on our selves as united to Christ 236 Unregenerate Unregenerate men how farre they may goe towards humiliation 93 Unspeakable Saints sight of God unspeakable 10 Unthankfull Proud hearts unthankfull 161 Universall Impressions from the sight of God universall 45 W. Waiting A humble heart not weary of waiting in affliction 145 Waiting for mercies 156 Walke To walke what 251 Way Godly men see their way in confusion 374 Weak Weak Saints in Christ satisfie the Law 224 Flesh put for weaknesse 267 Weaknesse of Saints the cause of it 215 Weary see Commands Wicked Misery of wicked men 20 Winning see Ordinances Wise Wisedome Saints in affliction have high thoughts of Gods wisedome 131 Two wisedomes great in the eyes of Saints ibid. Godly men the wisest 384 Will. Our hearts and lives to conform to Gods will 240 Will of God when knowne 307 Why good men misse Gods will 395 Word Saving sight of God by the word 12 Christs righteousnesse to be taken on his bare word 104 Works Many besides Papists seeke Justification by Workes 213 VVe are dead to the Law as a Covenant of works 218 Good workes by whom to be done 231 Flesh taken for the Covenant of works 260 World Saints see God in this world 3 Happy estate of Saints in this world 17 The rule of most men in the world 241 FINIS