Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	pray_v	prayer_n	13,124	5	6.7659	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94353	Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

times of the Law God gave his Spirit but only to some few extraordinary men as Prophets c. in the beginning of the Gospel God poured it downe upon many more upon Apostles and many Brethren but not all but now in the last daies upon all flesh for I take it that this Prophesie of Ioel relates to the last daies though in the beginnings of it it was fulfilled in the Apostles time add so Ierem. 31.34 And they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall shall know me from the least of them unto the greatest of them saith the Lord speaking of the last daies it is said They shall all know me So Isa 65.20 The childe shall dye an hundred years old i. e. in knowledge very Children shall have the Spirit poured downe upon them O what a glorious time will this be when all the Saints shall be filled with the Spirit when you cannot goe to a Saint but you shall finde Gods Spirit breathing in him and how should this stirre up every one of us upon whom these last daies are coming if not come to labour after the Spirit Is it not a shame that the nearer this time comes the more Carnal instead of Spiritual we should be Obs 3. All grace it from the Spirit of God the spirit of grace we have no grace in our Nature but all is from the Spirit as the fruits thereof Gal. 5.22 23. But the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance Obs 4. The gift of the Spirit is the gift of Free Grace This is taken from those words the Spirit of Grace interpreted in the latter sense Obs 5. One maine and special work that the Spirit of God puts Souls upon where it is is the work of Supplication or Prayer and Supplications the Spirit coming from God it loves much to be carrying out those Souls where it is to God Prayer it is a Natural work to that Soul where the Spirit is and as the Spirit of God puts Souls upon Prayer so the Spirit of God acts the Saints in Prayer or as the Apostle saith Rom. 8. Prayes in them sometimes by enabling them with words sometimes by filling them with groanes unutterable i. e. a Soul that prayes by the Spirit hee hath inward groanings for many things more than hee can utter it may be he speaks one Petition and at that instant groanes for twenty the groanings of the spirits in the Saints hearts whilst they are in prayer being farre more large and extensive than the expressions of the mouth are or can bee and which may bee a matter of abundant comfort to us the answer of God is not according to the expressions of our mouth but the desires and groanings of his owne Spirit O would we know then how to pray as we should let us labour for the Spirit we shall never pray without it perhaps we may speak good words and fine expressions as many can who yet never prayed in their lives and know no more what Prayer means than I know the way to Rome but alas prayer doth not lye in these things in speaking good Language and putting up fine Petitions if that be all no Prayer is another thing it is the breathings of the Spirit in the hearts of the Saints after God and to God many times that soul prayes and that excellently powerfully who perhaps is not able to speak a word or if hee do hee is not able to speak ten words true sense together when as another which speaks fluently and orderly and that for houres together perhaps prayes not a word all that time Observ 6. In the last dayes there shall bee a greater powring forth of the Spirit than ordinary This I gather from the last thing in opening the words viz. the time when this shall bee that day Hence the word pouring is much used when the giving of the Spirit in the last dayes is spoken of denoting an abundant measure of the Spirit which shall at this time bee given forth for what was formerly wherein God did as it were drop his Spirit now hee poures it forth and the reasons are because God hath greater works to do in the last dayes and the Church comes nearer to mans estate and the people of God have more and greater enemies to incounter with than in former times they had and therefore God gives them more of the Spirit what a mercy then is it to be brought forth and to live in the last dayes And how doth it call upon us all the nearer these times draw on to bee the more spiritual Thus much for the Observations from the first part of the words I come now to the second the effects of this powring forth of the Spirit They shall look on him whom they have pierced Observ 7. The sins of beleevers do pierce Jesus Christ This is implied in that they look upon him whom they have pierced Observ 8. Christ must bee looked upon as pierced by us before wee can mourn They do not mourn nor shed a tear till then Observ 9. When Christ is looked upon as pierced by us then wee shall mourn They look on him and do mourn Observ 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning And they shall mourn for him as one mourneth for his onely Son Observ 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit I will poure out my Spirit and they shall look and they shall mourn I shall wave all these and pitch upon one Observation from the latter part of the words which is this viz Observ True Gospel-humiliation doth arise from a looking upon a pierced Christ In the opening of this point I shall shew 1 That it doth not arise from any other thing and doth from this 2 What manner of looking upon Jesus Christ that is which doth beget true mourning or Gospel-humiliation 3 How this Gospel-humiliation is begotten in the soul from a looking upon Jesus Christ Of the first That it doth not arise from any other thing and doth from this 1 It doth not arise from nature There is a kinde of humility in many a man by nature but this is not Gospel-humility and there is too a natural sorrow but this is not Gospel-humiliation This is an herbe that grows not in Natures garden any other humiliation saving Gospel-humiliation may grow there 2 It doth not arise from imitation of others the examples of others Some things which are not natural are done by imitation as an Ape will do many things by imitation which are not natural but this doth arise from hence seeing another humbled and imitating him 3 It doth not arise from a sense or discerning of sin in a man Many there are who see their sin and will acknowledge the same natural light

his tears his fastings his humiliations his lamentations his leaving of sin and doing of good stands engaged as it were to give him Heaven and Salvation he then walks legally when the course and stream of his life and actions runs this way that all his prayers humiliations resolutions covenants resisting of sin c. is to this very end that God hereby would be moved to pardon his sins justifie him give him Heaven and eternal life which had hee not some hope to procure by these things hee would neither pray nor hear nor mourn for sin nor doe any thing else he then most certainly walks legally after the flesh 3 When a man in his obedience hath altogether respect to the external or outward part of the Law contenting himself if that be but done never looking to the internal or spiritual part thereof his walking is legal and after the flesh In this manner did the Scribes and Pharisees those great Legalists apply themselves to the keeping of the Law by a litteral observance of what it required accounting it kept when the external works which the Law required should be done was performed or the outward act of sin shunned which the Law willed them to forbear Upon which ground according to the principles and practices of the Pharisees Paul saith of himself that hee whilst hee continued a Pharisee was touching the righteousness of the Law blameless Phil. 3.6 upon this ground likewise doe the Papists assert their Opus operatum the work done as sufficient to Justification and Salvation never regarding how the same is done Now whensoever a man in Prayer hearing the Word or any other Duty hath only respect to the external part contenting himself with that if that bee done never looking to the spiritual performance thereof he walks legally 4 When a man blesseth himself in his obedience and pronounceth himself happy because of that he walks legally Thus Paul whilst hee was a Pharisee did blesse himself in his way Rom. 7.9 I was alive without the law once i. e. so long as I gave up my self to an outward observance of the law being without the law in respect of the true spiritual meaning thereof I was alive in my owne conceit I thought all was well with me and that I was a happy man Thus likewise the proud Pharisee Luke 18.11 12. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the week I give tithes of all that I possesse how doth hee blesse himself in his way of works and crow it over the poor Publican because hee was a Sinner and had no works When therefore a man blesseth himself in his obedience and thinks himself some body pronouncing himself happy because of this as many men will say I thank God all is well with me I have no doubt about my Salvation I am not nor never was I a Drunkard or Swearer c. I was never given to cheat or cousen as others my Neighbours will doe but I pray and read good Books and hear good Sermons c. a man then walks legally after the flesh 5 When a man performes his obedience ever and altogether in his owne strength the law as a covenant of works it calls for obedience but it gives a man no strength but what he hath of his owne to doe it Hence it is called a voyce of words Heb. 12. and a killing letter 2 Cor. 3. because it requires obedience under penalty of death and knowes the creature hath no strength to obey and yet gives him none and so by its very command it kills all those that are under it Now when a man sets himself to keep the law in his owne strength neither finding nor knowing nor feeling nor looking after nor desiring any other strength to enable him to doe his duty then his owne he then walks legally after the Flesh and all his obedience is obedience to a covenant of works Thus much of the Second particular what remaines I leave unto the next opportunity Why Legal walking is walking after the Flesh SERMON IV. Rom. 8.1 Who walk not after the flesh WEe are now upon the Character of those Persons who are freed from Condemnation they are such who walk not after the flesh but after the Spirit Flesh and Spirit in this place by the acception of the termes in other places and the consideration of the scope of the Apostle in this are as I told you the last day to be understood either of the Law and the Gospel or the old and new man Walking after the flesh that is either legal walking or walking after the corrupt principles of the old man Walking after the Spirit that is either Gospel walking or walking after the renewed principle of the new man I began with the words in the first acceptation as they hold forth Legal and Gospel walking and so I laid downe these Propositions viz That Legal walking is walking after the flesh Gospel walking is walking after the Spirit Concerning the first I have shewed 1 What I mean by Legal walking 2 When a man's walk is a Legal walk I now proceed to the third 3 Why Legal walking is called walking after the flesh Ans 1. Because there is nothing of the Spirit of God that goes along with a legal walk The Spirit was not given by the Covenant of works and therefore so long as a man walks in the way of that Covenant there is nothing of the Spirit of God that goes along with him Now we usually call that flesh that hath not Spirit in it take a man when he is dead wee say hee is flesh nothing but flesh because the Soul and Spirit is gone so take a legal Walker hee is flesh his walking is flesh because there is nothing of the Spirit of God in him nor his walking hee praies but there is nothing of the Spirit of God in his prayers and therefore though hee pray dayes and weeks and months together all is but flesh he mourns and humbles himself for sin resolves vowes and strives against it but doing all this in a legal manner there is nothing of the Spirit of God in all this and so all is but flesh 2 Because Legal walking is walking in the way of Nature the Covenant of works was given to Adam as out common person and sois in the Nature of every man Rom. 2.14 15. For when the Gentiles which have not the law doe by nature the things contained in the law these having not the law are a law unto themselves which shew the work of the law written in their hearts their conscience also bearing witness and their thoughts the meane while accusing or else excusing one another Now in Scripture phrase Nature is called flesh Joh. 3.6 That which is borne of the flesh is flesh i.e. that which is borne of meer Nature can be no more but

and worke and worke but to beleeve on Christ who hath purchased salvation for poor sinners and gives it out freely without any merit or desert of theirs they make this use of it to throw off all If God will save them which is all they have a care for they will do nothing now for God or the glory of God As it is with young trees in the transplanting of them usually most of them wither and come to nothing So take a company of Legal walkers and go about to transplant them bring them from the Law to the Gospel and there are but few of them that will not miscarry and come to nothing in the removing When the Law is gone and the fear of Hell is off their hearts they will do nothing for the love of God or the glory of God I have read of a man that was so exact in duty that hee would never go forth in the morning but hee would first go to prayer by himself and when hee had prayed hee would say to himself Now Devil do thy worst and all the day long would haunt the Ale-houses Taverns and Whore-houses and come home again at night and go to pray Take the generation of Professors throughout the world and their Religion is such a kinde of Religion as this mans was though I will not say they are so prophane as hee every legal conscience is not so large yet usually they go on in a track of duties They will serve God morning and evening and if this bee done though the world and Devil have their hearts all the day besides yet they thinke all is well and that by their morning and evening prayers they make God amends for all their sin their pride their worldlinesse wantonnesse uncleannesse all the day besides There are some Papists they say that alwayes carry a Crucifix about with them and when they have been drunk or unclean or blasphemed God c. Their manner is to take their Crucifix and kiss that and howle over it a while and when they have so done they will return to their sin again So there are many Professors who though they have not their Crucifixes yet somewhat they have which serves them instead thereof which ordinarily is some outward duty and when they have committed any sin they run to their duty and there lick themselves whole and having so done back from their duty to their sin again You therefore that are Professors look to your selves I say look to your selves for as a godly man saith there are many hundred Professors which bear forth a broad profession and make a glorious shew in the eyes of the world who will bee found to bee sons of Ishmael at the last day bare Legal Professors And with this kinde of Profession a man may and many there are which do go bravely through the world with top and top gallant up carrying the applause of Town and Country where they dwell for men of excelling godliness and honesty and yet bee strangers to Jesus Christ and true Gospel-holiness for all this In good earnest therefore look to your selves Professors and consider seriously the ground you stand upon whether it bee Legal or Gospel-ground lest after you have travelled many miles as you come heaven-ward you are found to be nearer hell then when you first set out Use 2. By this wee may also take a scantling of our actions as well as our persons Wee may know what they are and what worth they have in them To know the worth of our actions wee are not to judge by the outward plausibleness of them but the principle whence they flow if the principle bee a Gospel-principle though the action bee ever so poor weake and mean in it self and despicable in the eyes of others yet the action is good and accepted of God If the Law bee the principle though the action bee ever so glorious yet it is Flesh and abominable to God Why doth the Apostle Heb. 11. so highly commend the works of the godly Patriarchs many of which for the outward act were poor and low and mean but because the principle whence they did flow was a Gospel-principle they sprang from faith the worthiness of the principle makes the action though ever so poor and low in it self worthy And why are the howlings of Cain the tears of Esau the humiliations of Ahab the confessions and repentance of Judas so branded in Scripture but because the principle whence they did flow was Legal the principle being Flesh though ever so shining and glorious otherwise to bee filthy and abominable to God The Apostle tells us Rom. 8. Those that are in the flesh cannot please God So let mee say There is never an action which is an action of the Flesh as every pure Legal action is that either is or can be pleasing to God Yea the actions of Saints themselves having Flesh in them would bee abhorring to God did not Christ the High Priest of the Saints seperate between the precious and the vile in their actions and present onely the precious to his Father So displeasing is Flesh to God that even the actions of those whom hee loves as the apple of his eye would bee a stinking smell to him were there any thing of Flesh in them when they come before him Why is it said of Paul at his conversion Behold hee prayeth why then hee prayed before hee was a Pharisee and the Pharisees used to make long prayers they made a trade of praying why because though hee prayed before yet so long as hee was a Pharisee and walked Legally all his praying was but a little of the Flesh and God will not own it by the name of praying But now when there was a beam of Gospel-light darted into his soul and a little of the Spirit of God in his prayer God streightway owns it Behold hee prayeth Paul made many prayers before whilst hee was a Legalist and God will not own one of them and now he makes but one with a little of the Spirit and God streightway owns that So there is many a man and woman that sayes over a prayer sometimes and thinks God indebted to him when alas poor soul when the reckoning day comes wherein hee expects his reward for his worke hee shall finde to his woe that God will not owne any of these his prayers but God will say to him as to those hypocritical fasters the Prophet speaks of When yee fasted fasted yee at all to mee even to mee saith the Lord So will God say Man woman thou hast prayed but didst thou pray to mee at all to mee were not all thy prayers because thou wast afraid of hell or because thy conscience whipped thee to it or thou hadst a design hereby to get credit amongst thy friends and neighbours c. Is this praying to mee Or will God say to them as Christ said to those Mat. 7. who come to him with Lord Lord in their mouthes wee have

own heart therein though it may bee at that time hee could through faith say notwithstanding all my sin I am the childe of God yet hath hee not felt in himselfe that sweet and spiritual communion hee had with his Father at another time and good reason for it hee hath walked at a distance from God and therefore though God loves him still and acknowledgeth him for his childe yet to the end hee may better learn to know himselfe and to know his Father God will for a time walke at a distance from him As when a childe hath been stubborn and disobedient to his Father though his Father loves him still as his childe and will not dis-inherit him for all this yet the Father to make the childe know himself and know his Father will carry it at a distance for a while and hee will not bee so loving in his look and familiar in his discourse with his childe as at other times So when a Saint walks loosely and unsaintlike not as a childe to his Father though God loves him still yet hee shall not have those smiles and loving looks and lappings and dandlings and sweet imbraces and familiar discourses that hee had with his Father at another time Now how sweet this communion is appears if wee consider the esteem a Saint hath of it when hee feels it and the price hee puts upon it in want thereof What high language doth the Spouse in the Canticles speak of her Beloved and the ravishments of her heart by his love whilst shee found and felt this her communion and mutual imbraces and love-songs and change of voyces passed between her and her beloved and how sorrowfully doth shee speak and how mournfully doth shee walk when as any thing did interpose between her and her beloved and hinder those mutual imbraces and kisses of love The sweetness of this communion made a heavenly * Galeacius Carracciolus the Italian Marquess man which had great preferments and vast sums of mony offered him to forsake the Gospel say Let their mony perish with them who esteem all the wealth in the world worth one hours communion with Jesus Christ Now this being so that the communion a Saint hath with God is so unspeakably sweet as there is nothing like it and this having much dependance upon a Saints walking that accordingly as hee demeans himself towards God either in a way of duty or disobedience hee shall have more or lesse thereof hence he labours to walk as a Saint should for saith the Soul though I know my sin shall never deprive mee of Heaven hereafter yet if I walke carnally I shall loose my communion with God and that is my heaven here 5 The profiting of others is another Gospel-end which runs along in the stream of their obedience who walke after the Gospel Now the gracious walking of a Saint may bee profitable to others two wayes 1 To those without by way of convincement Let there bee a whole Parish made up of Drunkards and Swearers c. and let but a spiritual holy-walking Saint come amongst them and he by his holy walking wil convince them and make their conscience condemn them all Therefore Christ exhorts his Matth. 5. to let their light shine before men that they may see their good works and Paul bids the Thessalonians walk honestly towards them without 2 To those that are within by way of provocation Heb. 12.24 And to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel 2 Cor. 9.2 For I know the forwardness of your minde for which I boast of you to them of Macedonia that Achaia was ready a year agoe and your zeal hath provoked very many When a poor soul that hath been for a great while very carnal and dead comes into the presence of another spiritual Saint that is lively and active for God and hears him speak and sees his walking hee is hereby provoked He thinks with himself O what a block am I what abundance of life hath such a one and O what a block am I and this making him ashamed of himself sets him on work and so becomes a means to put life into that heart which was dead carnal cold and frozen many dayes weeks and months before And truly this is a blessed provocation and a Saint who indeed labours and endeavours to walke with God making it his design to bee holy both may and shall do God much service in this way 6 And lastly The beating down of the body and bringing it into subjection Idleness we say is the mother of all iniquity We know by experience when a man is idle and not imployed in spiritual things the flesh through that natural depravation that is in the whole man will incline and draw a man into evill and rebellion against God When the Spirit is not acting in that which is good and bringing the flesh under the flesh will take advantage to act in those things that are evill and so bring the the Spirit under Now a Saint knowing and feeling that natural depravation that is in him and the pronenesse of the flesh in case it bee not held under to captivate him thereby hee exerciseth himself in those duties of holiness which concern his general and particular calling knowing that by keeping a yoak upon the neck of this Rebel hee shall in time weaken him and make him the more unable to doe him an injury at least deprive him of his advantage to do it The flesh is like an unruly Beast which through rest and idleness grows wilde and Masterless and there is no way to tame him but by working him hard so the way to hold the body under is to keep up the soule as much as may bee in the exercise of Holiness This seems to have been Pauls practice and to bee the meaning of that place 1 Cor. 9 last But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my selfe should bee a cast-away 3 Quest But why is Gospel-walking called Walking after the Spirit Answ 1. Reason is because The Spirit of God hath a principal hand in all the actings and walkings of a Gospel Saint I mean such as are according to the Gospel doth hee pray the Spirit of God helpes his infirmities in prayer Rom. 8.26 is sin mortified in him the Spirit of God doth it Rom. 8.13 is hee quickned the Spirit doth that Joh. 6.63 The Spirit of God is all in all in his walking and in his working 2 Because of the spiritualness of a Gospel-walke above a Legal-walk Every thing in the Gospel hath more spirituality in it than under the Law Ordinances are more spiritual under the Law they had abundance of Ordinances and Institutions but the Apostle calls them Carnal Ordinances Heb. 9.10 and Carnal Commandements Chap. 7.16 and Beggerly Elelements Gal. 4.9 Wee under the Gospel

from the next of supplications because prayer or supplication is one special grace of the Spirit which if wee take the first the Spirit of Grace that is so called because it begets grace then the latter viz. Supplications which is one special grace begotten by the Spirit in the hearts of Saints is included in it unless we shall take the first of grace for the habits of grace which are first wrought in the Soule by the Spirit and the latter or Supplications for the actings of those graces one Spiritual work wherein much grace is exercised being put for the exercise of all grace 4 When hee pours this though it bee out of the text yet it is a necessary question and it is answered in the fore-going verse where the time in which God will doe this is called that day It is a phrase which is much used in the Prophets no lesse than forty times as I take it in Isaiah and near twenty in this Prophet and it is called that day for eminency sake because this time when it shall come it shall be a very eminent and remarkable time such a time for peace joy plenty and prosperity glory and liberty to the Saints and bondage and captivity to the enemies of Gods people as the World never saw and therefore it is called that day 1 Noting an eminent glorious day farre excelling all daies that ever had gone before it and when it is called a day we are not to understand it a Natural day i. e. consisting of twenty four hours nor of an ordinary Prophetical day that is a day for a year but of an extraordinary day such a day as Peter speaks of 2 Epist 3. One day is with the Lord as a thousand years and a thousand years as one day Now the time which is set forth in Scripture by this phrase of speech that day is sometimes taken for a larger sometimes for a stricter time sometimes it is taken so strictly that it may containe not much more time if so much as a meer Natural day and so we have the day of that great Battel of Armageddon often called where it is spoken of that day Rev. 16.14 and Ioel 3. and other places sometimes it is taken strictly but not so strictly and then it is put for the whole time of Christs Kingdome here on earth from the time that he sets up his Kingdome to the end and this is so frequently spoken of in the Prophets that I need name no place only I will turne you to one because not farre from the text Zach. 14.6 7 8 9. And it shall come to passe in that day that the light shall not be clear nor dark But it shall be one day which shall bee known to the Lord not day nor night but it shall come to passe that at evening time it shall be light and it shall be in that day that living waters shall goe out from Jerusalem halfe of them toward the former Sea and half of them toward the hinder Sea in summer and in winter shall it be and the Lord shall be King over all the earth in that day shall there bee one Lord and his name one Here we have Christs Kingdome set up and the whole time of it is but one day and that one day is all along called that day sometimes it is taken more largely not only for the time of Christs Kingdome after hee sets the same up but for the last dayes also the dayes immediately before that time wherein many glorious things as the spreading of the Gospel the ruine of Antichrist and the call of the Iewes which if it be not before yet it shall be just upon Christs setting up of his Kingdome and so may have reference to the time before or after the last dayes or the time of Christs Kingdome and in this sense it is here to be taken as I conceive for the time just upon Christs setting up his Kingdome when Gods peoples enemies shall be ruined the Iewes called and mourn as here we read of 2 A glorious effect following this effusion or pouring forth of the Spirit which is twofold 1 Upon the Senses They shall look upon mee whom they have peirced which words litterally are spoken of the Iewes who at the time of their Call shall behold that Jesus Christ whom their Nation have peirced Spiritually it is true of all Beleevers looking upon that Christ by faith whom their sins have peirced 2 Upon the Affections They shall mourn which mourning is set forth by the greatnesse of it it shall be such a mourning as when a man mourns for his only Son no grief or sorrow goes so near as grief for losse of an only Childe Ah! will a man say had I lost of my estate it would never have troubled mee but it is my Son my only Son I have never another and then it shall be bitternesse you know the nature of bitter things things which are bitter the taste of them will remaine a great while it sticks by a man but now bitternesse that is more and denotes a higher degree than bitter as the abstract is more than the concret so that this expression shewes that it shall bee an exceeding great mourning and that so too as it shall stick by them it shall not lightly passe off their spirits and glide away and so be forgotten and there is no more of it as other sorrow doth but it shall bee an exceeding great and a remaining mourning of which more is spoken in the next verses The words thus opened yeeld us several useful observations Obs 1. That the pouring out of the Spirit upon any soul is the proper and peculiar work of God it is not Men nor means nor Ordinances that can effect this but God alone and therefore it is still attributed to him Ioel 2.28 And it shall come to passe afterward that I will pour out my Spirit upon all flesh c. Isa 32.15 until the Spirit bee poured upon us from on high c. Christ himself as a Man had the Spirit poured upon him by the Father Isa 42.1 Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my Spirit upon him he shall bring forth judgement to the Gentiles How many poor Souls are there that have good education godly friends and Parents sit under means and Ordinances and yet are strangers to the Spirit many there are who all the year long come hither and hear the Word and there is no change in them they were Drunkards Swearers c. at the beginning of the year and so they are still God hath not poured down of his Spirit upon them O poor Souls would you ever have the Spirit begge it of God Obs 2. In the last dayes the pouring out of the Spirit shall be very general on the house of David inhabitants of Ierusalem high and low Ioel saith all flesh chap. 2. end Sons Daughters Young men Old men In the

a Citizen of Jerusalem above where he is free and not annoyed with such things as others are who live below the ayre that hee breathes in is pure and not infected with such vapours the food that he feeds upon turnes to Spiritual nourishment and doth not beget crudities and ill humours in the Soul and by reason of this wonderful change of place ayre and food there is likewise such a change wrought in his temper and constitution as that his nature will not away with or brook the principles and practices of men who live here below and speak and act as children of this world 4 Because a heart exercised about Spiritual things hath ends and designes which he findes he can never accomplish in such wayes His ends and designes are that hee may glorifie God edifie his Brother by what hee sayes and does and have the peace and comfort of it in his owne Conscience that through his knowledge his Corruptions may bee mortified his Graces quickned c. now he findes that he can never accomplish his ends and designes by studying quaint and curious Notions but rather is set further off his owne corruptions by but looking towards them gathers strength and overtops Grace upon the sudden instead of bringing honour to God God is dishonoured his Brother instead of receiving edification is in danger of being seduced and carried together with him out of the way of truth and all his solid Soul-humbling inward peace degenerates into a kind of phantastick and self-conceited joy so that of necessity he must let fall his designe and take up a worse if ever hee goe in this way the fore-fight and consideration whereof makes him shie and averse thereunto Vse 1. Hence wee may learne what is the grand cause of all those errours and evils which swarme and abound in this our age why Christians hearts are not exercised in spiritual things Should one come and ask me a reason of the too strange and lamentable mistakes and fearful miscarriages so palpable and common amongst many professing themselves to bee Saints in these our dayes how it comes to pass or what is the reason that those who formerly were one should now bee so many who loved with the most entire affections that could be should now hate one another who were so lively and active should now bee so dead and sleepy who thought they could never doe enough should now cast off all I can assure you I know none more probable than this Christians hearts are not so exercised about high and Spiritual things as once they were Christians that once were taken up with spiritual things as Prayer Reading Hearing meditating of the Word watching and observing their owne hearts and these too in a Spiritual manner have now either laid these aside or are grown more cold and formal in their exercising in them I have observed it amongst Christians in our dayes that one day such an opinion being abroad you shall have one tampering with that and there he drops a little of his spirituality by and by with another and there hee drops a little more then another there too he drops a little more till in the end his spirituality I meane that spiritual frame of heart which before he had is quite lost which being gone he is like another man as peevish foolish light-spirited as any And if I mistake not it is one of the Devils greatest designes in the bringing in of opinions by degrees to eate out that power and life of godlinesse in the hearts of Saints which by force and violence of temptation hee could never work out herein dealing like a politick Warriour who finding a place too strong to attempt by open force by secret and subtil undermining gets into it It fares in this case with Christians as with a man that toucheth Pitch let him touch it ever so lightly yet somewhat of it will stick to him so whilst Christians are tampering with opinions though ever so lightly yet a tincture remains something thereof cleaves to their spirits and steales from them something of their spirituality as for example it is some mens opinion that a man need never pray except in private ejaculations now though perhaps your hearts cannot fully own it yet is there not some tincture of it some dust cleaving to your spirits And as for this one so also there are opinions abroad against all Ordinances your hearts cannot close with such things and yet perhaps by hearing these things and talking with persons this way some tincture hereof cleaves to you so as that you grow more slighty in hearing reading meditation and every other Ordinance than formerly you were Something of your former spirituality hereby is lost and extinguished This as I have said as far as I am able to judge is the grand cause of all the errors and evils that are amongst Christians the Devil by degrees steals away their hearts from exercising in spiritual things and having so done then they grow like other men this toy which once they would have thought unworthy of their time or thoughts takes up both and this practice which once their hearts would have abhorred and trembled at they now imbrace making no bones of it and the root of all is a neglecting of spiritual things Vse 2. As this shews us the cause of the fall and Apostacy of many persons so also this tells us That there are many who yet are not tumbled that stand upon slippery ground and will tumble in time if they do not come off it Art thou a man or woman which time hath been hast had thy heart warm to spiritual things and spiritual works and doth thy heart now grow cold to things of this nature and art thou warm to every curious notion and new opinion thou art the person I speak to and Soul let mee tell thee thou art upon slippery ground if thou comest not off thou wilt tumble You know how it is with a horse that goes rough-cast upon the Ice a little time he goes well but within a while the Ice wears off his rough-cast and hee grows smooth and then down hee tumbles So thou art one who hast had some favour and art rough-cast and thou walkest abroad into opinions and brave conceits which please thy fancy and a while thou standest because there hath been some favour some spirituality upon thy heart which hath rough-cast thee but in time walking in this way thy rough-cast is by degrees worn off and thou growest smooth and then down thou tumblest Take heed come off this slippery ground before thy rough-cast be worn away for if thou dost not assuredly so soon as that shall bee thou wilt fall and if God of his great mercy do not set thee on thy legs thou wilt never get up so as to stand and walk again Use 3. Wouldest thou bee delivered from the dangerous errrors and evils of the times and places thou dost live in then in the third place Imbrace this

World change of Dispensations doe often times put another man out of his course But now take a he●rt that is exercised about spiritual things and let ever such great changes and alterations come he still keeps on in his way though States and Kingdomes and Empires are turned upside down yet he is not moved The Psalmist speaking of such a man Psal 112.7 saith of him He shall not be afraid of evil tidings Why his heart is fixed trusting in the Lord. What a blessed frame of spirit was there in David when as Ziglag was burnt his Wives and Children taken Prisoners the people spake of stoning him hee encouraged himself saith the Text in the Lord his God David in the midst of this hurly-burley this tumult and tempest which would have made another man at his wits end hath a blessed composed quiet frame of spirit staying himself on God 6 And lastly The exercising of the heart about Spiritual things will make a man contented with all conditions whatsoever befall him in outward things Paul by having his heart exercised in these things had learned in every condition to be content he knew how to be full and how to be hungry how to abound and to suffer want when our hearts are taken up with Spiritual things with God communion with God and Christ let Sicknesse come Poverty come reproach persecution come yet nothing comes amisse a man will have something to delight himselfe in or else hee will never bee content now when the delight of the Soul is in Spiritual things when the Soul enjoyes these and possesses these though the Soul want many outward things yet it can bee content saith the Soul true I have not the pleasures of this World the Dignities and Honours of this World the Riches of this World as others have but I have better Pleasures better Honours better Riches than any this World can afford and therefore why should I not be content Quest But how shall I come to have my heart taken up with Spiritual things Ans 1. Be much in the study of the Gospel the Gospel that gives the Spirit it holds forth and preacheth the Spirit it makes discovery of the things of the Spirit to us now wouldest thou have thy heart taken up with Spiritual things get a clear sight of this Gospel where these things in the beauty sweetness glory and excellency of them are revealed and made known 2 Thou must of necessity bee born again By Nature thou art no other but flesh and flesh will never be delighted with the things of the Spirit for they are contrary unto it 3 Pray to God to give thee of his spirit it is the Spirit of God dwelling in us that makes us to be delighted with Spiritual things The natural man saith Paul that is the man that hath not the Spirit he perceiveth not the things of the Spirit neither can he know them because they are spiritually discerned Wouldest thou know and have thy heart taken up with spiritual things pray to God then to give thee of his Spirit to make thee a Spiritual man 4 Associate thy self with the most spiritual Saints Take dead Coals and lay them to dead coals and one doth not warm nor kindle the other but take a dead coale and lay it to a live coale and the live coale will kindle the dead coale So take a company of Saints that are dead and lay them together and there will be little warming of one another but take a dead Saint and put him to a lively Saint and he that is lively will warme the dead Saint the seeing of his life and zeal and love and spiritualnesse will provoke the other and set him all in a flame for when a dead-hearted Saint sees the life of another hee is ashamed of himself and will bee restlesse with God till in some measure he hath attained that life that he saw in the other 5 Let not a day passe over but at one time or other of that day hold thy heart close for some time to some Spiritual work either Prayer by thy self Meditation Self-examination or the like You know things that are hard at first through use and custome become habitual so didst thou use thy heart daily to bee employed about some spiritual work thou wouldest bee more easily brought to an exercise in spirituals Often neglects and disuse make a thing hard let a man neglect a spiritual worke one day it will bee harder to bring his heart to it the next than it was that 6 Keep thy heart heated and warmed as much as may be with the love of God and Christ whilst Iron is hot it is easie to beat it into this or that forme but when it is cold it will not work and so nothing will be done whilst the heart is warmed with the love of God it is easie to bring it to this as that spiritual work but when it is cold and dead it will not work 7 Watch all opportunities that offer themselves to thee whereby thou mayest increase thy delight in spiritual things or have thy heart more warmed to things of this nature sometimes a Christian hath an opportunity offered to speak a Spiritual word to some or doe some spiritual work and taking the same hee hath his heart more spiritual and in a sweeter frame to goe about any spiritual work for a week after than it was before 8 Be most humble when thou art most spiritual the policy of Satan is when he cannot hinder the Soul from minding spiritual things to make it proud of its spiritualnesse knowing thereby hee shall robbe it thereof and I am perswaded the Saints doe not loose a spiritual frame of heart oftner by any one device of Satan than this Therefore wouldest thou keep up a spiritual frame of heart look to it that thou ever walkest most humbly when thou art most spiritual 9 Take heed of these things 1 Of being discouraged to a Spiritual work by thine owne deadnesse oftentimes out deadnesse discourageth us to a Spiritual work I am dead and therefore discouraged to pray to speake to another it may bee I think I should but play the Hypocrite in doing these things and so I am discouraged to that which is my duty take heed of this when a Saint goes over the head of such a discouragement many times to his duty his heart is made alive in it 2 Take heed of all curiosity There is not a greater enemy to spirituality in the World than curiosity is the more of curiosity is in our Preaching I dare affirme it that there will be the lesse spirituality in the Preachers heart the lesse fruit of his preaching if a man have a designe to bee curious there will bee so much Carnal fear lest things should not bee taking with others so much pride when hee thinks they are as let him doe what he can hee shall not keep up a spiritual heart in his work now there is a three-fold curiosity First

in Christ and another man ibid. Use 2. How blessed is the condition of every one that hath interest in Christ ibid. Use 3. Then how great a sinne and how much below their condition is un●●leef in the people of God p. 112 Vse 4. This casts many persons and brings most men under condemnation ibid. Vse 5. This is comfort to the Saints against the guilt of all sin whatsoever p. 114 Serm. II. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ p. 115 That Saints have in-being in Christ proved p. 115. to 118 What in-being in Christ Saints have shewed p. 119 120 That by in-being in Christ Saints are freed from Condemnation proved p. 121 122 Object But I fear I have no in-being in Christ for surely had I in-being in Christ I should grow and thrive more than I doe c. answered p. 123 Object But my doubt is not so much about Gifts as Grace I doe not finde my self to grow in grace and this begets all my fears answered p. 124 125 Object But I doe not only finde a want of growth in grace but I clearly finde a declining in grace both in root and branches c. answered p. 126 Vse This shews us the glorious priviledges of all those that have in-being in Christ they are freed from condemnation p. 127 Serm. III. What is meant by Flesh and what by Spirit shewed in the general p. 130. to 133. in particular p. 133. to 136 What is meant by Legal walking shewed p. 137. to 140 When a mans walk may bee said to bee such a pure Legal walking or a walking after the Law as it is a Covenant of works shewed p. 140. to 145 Serm. IV. Why Legal walking is called walking after the flesh shewed p. 147 to 150 That those persons who are freed from Condemnation doe not walk legally or after the flesh shewed p. 150. to 152 An Objection answered p. 153 154 Vse 1. This discovers to us that there are abundance of rotten-hearted Professors in the World p. 155. to 158 Vse 2. By this we may also take a scantling of our actions as well as our persons p. 159. to 161 Vse 3. How sad and pittiful is the condition of Legal walkers they walk after the flesh p. 162 Serm. V. What Gospel-walking is shewed p. 164. to 166 That the Moral Law in Gospel-times is a rule to Beleevers proved by eight Arguments p. 167. to 172 That it is a rule only as it is in the hands of Christ proved by several particulars p. 172. to 174 Quest But how or in what way are wee to conceive of the Law as it comes in the hands of Christ answered p. 174. to 178 That to yeeld obedience to the Law as it is in the hands of Christ is Gospel-walking proved p. 178 179 Two great mistakes corrected p. 180 181 Serm. VI. When a mans walk may be said to be a Gospel walk or a walking after the Gospel p. 182 What is the Gospel Principle p. 183 Quest How shall I know whether the Spirit is the principle of my obedience answered p. 184 What are Gospel Motives p. 185. to 193 What are Gospel ends p. 193. to 201 Why Gospel walking is called walking after the Spirit p. 201 202 That all those that are freed from Condemnation walk after the Gospel p. 203 204 Serm. VII Vse 1. Hence we may learn the excellency of a Gospel walk p. 205 206 Vse 2. This shews us why there is such a mystery in Gospel walking that a meer Natural man cannot conceive what manner of walk a Gospel walk is p. 207. to 209 Vse 3. This truth it a touch-stone to try mens persons and actions by p. 210 Vse 4. Hence let us learn not to put too much in any outward forme p. 211 212 Quest But when may a man bee said to put too much in an outward form answered p. 213. to 218 Vse 5. Then you which are Gospel Saints follow the Spirit ibid. Quest But how shall I come to this to follow the Spirit answered p. 219 Quest But put the case the Spirit of God goes before me and I doe not know the same how shall I come to know it answered p. 220 221 4 Christs love to his owne On Joh. 13.1 The Text opened p. 222 223 Doct. Christs love to his owne is a choyse and an everlasting love p. 224 Who are meant by Christs owne ibid In what respects Beleevers are called Christs owne p. 225. to 231 That Christ hath a love to his own proved p. 232 That this love of Christ to his owne is a choyse and an everlasting love p. 233 234 The Application 1 Christ will not see his owne want p. 234 2 Let wicked men take heed how they wrong Beleevers p. 235 3 Let not Saints injure one another ibid. The second part of the Application 1 A Saint can never fall from the love of Christ p. 236 2 How blessed is the condition of the poorest Beleever ibid. 3 How then doe the Saints injure Jesus Christ c. ibid. 4 Take heed of sinning against this love p. 237 5 Serve God freely and without fear ibid. 6 Labour to get a portion of this love ibid. 5 True Gospel Humiliation On Zach. 12.10 The Text opened p. 240 to 251 Obs 1. That the pouring out of the Spirit upon any soul is the proper and peculiar work of God p. 252 Obs 2. In the last day 's the pouring out of the Spirit shall be very general p. 253 Obs 3. All grace is from the Spirit of God the spirit of grace ibid. Obs 4. The gift of the Spirit is the gift of Free Grace p. 254 Obs 5. One maine and special work that the Spirit of God puts souls upon where it is is the work of Supplication or Prayer ibid. Obs 6. In the last dayes there shall bee a greater pouring forth of the Spirit than or dinary p. 255 Obs 7. The sins of Beleevers doe pierce Jesus Christ p. 256 Obs 8. Christ must be looked upon as pierced by us before we can mourn ibid. Obs 9. When Christ is looked upon as pierced by us then we shall mourn ibid. Obs 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning ibid. Obs 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit ibid. Obs True Gospel Humiliation doth arise from a looking upon a pierced Christ ibid. That it doth not arise from any other thing and doth from this proved p. 257 What manner of looking upon Christ this is p. 258 How this looking upon Christ as pierced for sin begets this true Gospel Humiliation p. 260. to 264 6 The most effectual means to kill and subdue Sin On 1 Joh. 2.2 The Text opened p. 265 Obs 1. That the end of Gospel revelation is to keep men from sin p. 266 That this must needs be the end of Gospel

revelation proved p. 266 267 Vse 1. See hence what great obligations lye upon persons living under the Gospel Administration to be holy p. 267 Vse 2. This shews how great is their evil who take occasion from the grace of God to sin p. 268 Obs 2. That the discovery of the Grace of God in the Gospel towards sinners is the most effectual means of killing and subduing sin p. 269 270 The reasons of the Point p. 271. to 280 Vse 1. See how the grace of God is wronged in the world when men cry out this is your preaching of Free Grace what comes of it but to make a company of Hippocrites to make persons loose and prophane p. 281 Vse 2. Then wouldest thou overcome thy sins study the grace of God more ibid. 7 The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh 2.2 The Text opened p. 287 Doct. The best and dearest of Gods Children are not priviledged from sin whilst they are here p. 288 Quest Why doth God suffer sin to be in his people answered in several particulars ibid. Vse Be not discouraged at the sight and feeling of sin in thee p. 290 Doct. The Advocateship of Jesus Christ now he is in Heaven is a great ground of comfort and support to Saints against and under all their sins and infirmities ibid. What the Office of an Advocate is p. 291 What manner of Advocate Christ is p. 292. to 298 Whose cause it is that Jesus Christ as an Advocate pleads ibid. What those things are that Jesus Christ pleads for p. 299. to 301 The manner of his pleading p. 301 302 The prevalency of Christs intercession p. 303 304 Why Christ is a Saints Advocate p. 305 How this makes for the Saints support and comfort p. 305 306 What we way learn hence as our duty p. 306 to 308 8 The only way for Saints to be delivered from the errours and evils of the times In two Sermons on 1 Tim. 6.11 Serm. I. The Text opened p. 309 Doct. The only and special way for a Saint to be delivered from the errours and evils of the times hee lives in is to have his heart as much as may be taken up with and his spirit exercised about high and spiritual things p. 310. This proved p. 310. to 313 What is meant by Spiritual things p. 313. to 319 Obj. Must a Saint only be exercised about Spiritual things are there not some external things which a Saint must exercise himself in and about answered p. 319. to 322 Obj. Will you deny all study of these things may not I study them at least to get satisfaction if it may be had concerning them or in case there bee any truth in them if possible to finde it out answered p. 322. to 326 Serm. II. The reasons of the Point p. 328. to 331 Vse 1. Hence we may learn what is the grand cause of all those errours and evils which swarm and abound in this our age p. 331 332 Vse 2. This tells us That there are many who yet are not humbled that stand upon slippery ground and will tumble in time if they doe not come off it p. 333 Vse 3. Wouldest thou be delivered from the dangerous errours and evils of the times and places thou dost live in imbrace this remedy get thy heart exercised in and taken up with Spiritual things p. 334 Motives to perswade to this p. 335. to 339 Quest How shall I come to have my heart taken up with spiritual things answered p. 340. to 344 9 Of the Old Covenant from Gal. 4.30 The Preface to the ensuing Discourse by a friend to the Author p. 345. to 359 The text opened p. 360 361 The Types unvailed and opened p. 362. to 364 Some general Positions Posit 1. That the application of Abrahams History c. to the two Covenants is a thing that stands upon Divine warrant p. 365 Posit 2. That the two Covenants are two divers and distinct Covenants not one under two Administrations ibid. Posit 3. That the ground of this distinction doth not lye in regard of time c. ibid. Four Notes from this Position p. 366. to 368 Posit 4. That the two Covenants are not two divers Covenants of Grace p. 369 Posit 5. That the two Covenants in the matters of our Justification and Salvation ought not to be confounded or joyned together but to bee separated at the greatest distance ibid. Quest When are the Covenants mixt or joyned together answered p. 369 370 Two things in the Text a Definitive Sentence the reason of it p. 371 Quest What are we to understand by the Old Covenant answered p. 372. to 375 Quest Whether are we to understand this of the whole Law or of a part only answered ibid. Eight Arguments to prove that not only the Ceremonial and Political Law but the Moral also appertaines to the Old Covenant p. 376. to 381 Obj. That by proving the Moral Law to belong to the Old Covenant and affirming the Old Covenant is to be cast out wee have destroyed and made voyd the Moral Law c. answered p. 382 Quest What is that of the Moral Law which doth appertaine to the Bond-woman and what that which appertaines to the Free-woman answered p. 383 Quest What was that which once was in the Moral Law as the Old Covenant which now by Christs bringing the same into the New Covenant is no longer in it Againe what is that that the Moral Law notwithstanding this its translation from the Old Covenant to the New doth still retaine of what it had before c. answered p. 385. to 390 Several useful Lessons arising from this double consideration of the Moral Law 1 We may learn how to reconcile such Scriptures as seeme to have opposition and contradiction in them about the Law p. 391. to 393 2 That the Moral Law doth still remaine as a Rule to Saints even in Gospel times this proved by Fourteen Arguments p. 394 to 401 3 That the very same work or duty for the substance or matter of it done by one may be a legal work done by another an Evangelical p. 402 403 4 That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should he not fear death and condemnation either by his falling short in obedience or by his disobedience p. 404 Obj. Such a Principle as this doth open a wide gap to all manner of licentiousnesse answered p. 405 406 Q. 2. What kind of Covenant this Old Covenant is That the Old Covenant cannot bee a Covenant of Grace proved by thirteen Arguments p. 408. to 414 That it cannot be the same with the New proved by six Reasons p. 414 415 That the Old and the New cannot be two distinct Covenants of Grace p. 416. Hence learn 1 That it is not safe for us to take up Principles meerly from men though ever so good men and able p.

the two to chuse rather that God should be pleased than we Of Humility making us willing to stoop and vail our wills to God a proud will scorns to stoop Of Self-denial causing us to lay our owne desires and affections aside Of Patience enabling us to take any thing in good part from God without hard thoughts or words of or against his Dispensations Of Contentedness in suffering God to take any thing from us yea though it be our will which the most of men had rather part with their lives than part with Secondly I call it a frame wrought by the holy Spirit to distinguish it from meer Natural and Moral frames or those frames which may be in a man by the temper and disposition of nature or the exercise of morality Some persons there are that either by natural a sposition or moral exercise have so excel●ed in patience meekness temperance c. that a diligent observer of them should rarely in ●●po●t of these things ever perceive them to be in the excess such have been among the Heathens formerly and such though they are thin sown may here and there be found yet but these dispositions though they seeme so calm as not to be disturbed by any acts or changes of the Creature neither doe nor can submit to the will of the Creator as is evident hence because being despoyled of those Vices opposite to the aforesaid Vertues they have and doe even thereby nourish and allow in themselves other Vices as Self-estimation Vain-glory c. as repugnant to the Will of God yea rather more than any of the other Thirdly I call it a frame within us to note the seat of it which is the inward man This submission to the Will of God it is a thing seated deep in the innermost parts of the Soul Hence 1 It is not alwaies visible in that Soul in which it is 2 It consists not in notion and speculation which is a thing more outward so much as in the exercise of the heart and action of the Soul 3 It can be only in those that are the true Children of God and Members of Jesus Christ because in all others not Gods Spirit nor any thing of its but Satan the Prince of Darkness bears rule in and possesseth the inward man Fourthly I call it such a frame by which the will of the Creature is brought freely quietly and with a holy delight to lay its self down at the feet of God to be disposed of according to his will not its owne 1 Freely this prostrating its self and its will at the feet of God is where this grace of true submission to Gods will dwells a free act This distingu●●●th it from that constrained submission found ●…me Some there are that will say when a cross an affliction comes well this is the Will of God I must submit to it but this Divine submission is another thing it makes the Soul not to submit of necessity but of choyse So farre as this Grace acteth in any the heart chooseth to be what it apprehends it is Gods Will it should be 2 Quietly that is 1 Without murmuring or repining at the thing Though Israel followed the Cloud and therefore are said to go after God in the Wilderness Jerem. 2.2 yet they did not submit to Gods VVill but were Rebels Numb 17.10 chap. 20.10 because they were ever murmuring 2 Without fretting which is somewhat more than the former the waspish Child frets when the Father or Mother on 't lets him have his will but the towardly obedient Child frets not when his Father denies him this or that thing because hee wills to have nothing but what his Father will let him have 3 Without charging God foolishly i. e. complaining of his dealings as though hee were hard and over severe to us This was a sweet frame in Job chap. 1.22 yet here mistake not I doe not say that we should especially when the thing in which we are to submit sits very close and pincheth hard make no complaint to God that were stupidity but we are not so to complain as to charge God or lay any blame on him I may in a sober submissive way tell him how great my affliction is how unable I am to bear it but I must not blame him for laying it on me 4 Without striving and strugling against the streame i. e. running cross in our affections desires endeavours to that thing which God is doing or about to doe with us 5 Without perplexing our selves about the issue VVe ordinarily look to the issue of Gods Actions concerning us O what will be the issue and we conclude the worst whereas our duty is where we see his Will to be quiet and trust him with the issue of his actions 6 Without shifting and sharking to avoyd Gods will How did Jonas shark to put off that work God sent him about and Moses little less at first when God was sending him into Aegypt 7 Without providing our selves before-hand with shelters to fence our selves against that evil that we doe fore-cast will come upon us by giving our selves up to Gods Will. Some will doe Gods Will but so as that if danger befall them they will have their shelter ready and be provided before-hand whereas this is an Argument of a distrustful unquiet spirit my duty is to doe what I apprehend is Gods Will and trust God to shelter me 8 VVithout risings swellings and boylings of heart against God bringing forth desperate speeches such as was that 2 King 6. last 3 With a holy delight i. e. approving of the thing and delighting in it whatsoever it be so farre as I see Gods Will therein thus Eli 1 Sam. 3.18 It is the Lord let him doe what seemeth him good Thus also Hezekiah Isa 39.8 Good is the Word of the Lord. Fifthly and lastly I adde in every thing i. e. in every thing so farre as God shall make knowne his VVill in that thing but not otherwise for this Divine submission is to that thing that hath Gods VVill written upon it and not unto a blank II. The DIVISION of it THis submission to the Will of God is two-fold 1 GENERAL which I take to be this when the bent and inclination of the Soul stands to that thing whatsoever it be which is the Will of God when God shall reveal and make known to me his Will to be in that thing This may be where particular acts of submission are not 2 PARTICVLAR which I understand to be this when the Will of God being revealed to me in this or that particular case whatsoever the case be though ever so contrary to my owne will or interest yet I strait way submit to and close in with the VVill of God Upon this distinction I ground these two Positions 1 That when the particular thing in which I am to submit is dark to me a submission to the Will of God in general is of God accepted and accounted submission to

sin removed which brings under condemnation and another to have the being and acting of sin removed Paul had the guilt removed yet not the being or acting Rom. 7. 2 It is one thing to be under sin as sins captive another as sins servant Thou art under sin but is thy will against it The evil that thou doest doest thou hate and count it thy burden and hell desiring as earnestly the mortification as pardon of it thou art then not under sin as sins servant but onely as its captive as Paul was Rom. 7.24 and yet hee triumphs There is no condemnation Object O but were I freed from condemnation I should have more life in Duties Ordinances than I have Answ 1. There is a difference betwixt the having of life and the feeling of it do not say because thou doest not feel life therefore thou hast none 2 Thy feeling the contrary to wit a want of life argues thou hast it for a dead man feels nothing Use 1. See then what a vast difference there is betwixt the condition of one that hath interest in Christ and another mans the one is freed from condemnation the other is under it There is as much difference as is betwixt one man going up the gallowes to bee hanged and another going from the gallows with a pardon in his hand to the Court there to sit at the Princes Table 2 How blessed then is the condition of every soul interessed in Christ Such are freed from condemnation David Psal 32. saith Blessed is hee whose iniquities are forgiven Why because such a one is freed from condemnation take away the cause you remove the effects so take away sin and condemnation ceaseth the blessedness therefore lyes in this that such are freed from condemnation O who would not then seek an interest in Christ what Drunkard Swearer in this Congregation but would do it when the condition of such is so blessed A man when frantick or mad though condemned to dye yet hee thinks his condition as good as the best but when hee comes to himself and sees where hee is then hee cryes out O that I were in the condition of such a one and such a one So when men are mad after their lusts and besotted with them they think their condition good though under a sentence of condemnation but when such shall at the houre of death or judgement come to themselves and see where they are then shall they cry out O that I were in such a ones condition and such a ones Balaam when hee came to dye would dye the death of the righteous So when men come to dye O then that I were such a one whom if they could they would have hanged while they lived 3 Then how great a sin and how much below their condition is unbeleef in the people of God Soul hath Christ freed thee from condemnation and wilt thou distrust him for salvation And doth Christ say as much to thee and wilt thou by unbeleefe give Christ the lye Deale not thus O soule by thy loving Saviour 4 This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not interest in Christ and such and onely such are freed therefore all others are under it still 1 Art thou one who livest and walkest in prophane courses a Drunkard Swearer unclean person c. thou art one cast by this doctrine for as yet thou hast not interest in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walke in darkness wee lye and do not the truth If such have not fellowship with Christ then no actual interest in him communion flows from union if it bee a lye to say they have communion much more to say they have actual interest and consequently union 2 Art thou a moral man and restest here thou also hast as yet no interest in Christ Heathens many of them did excel in Morality yet knew not Christ The Scribes and Pharisees came behinde none of our Moralists yet hear what Christ saith to them Matth. 5.20 For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 3 Art thou a Religious man or an outward Professor resting here in thy outward Profession and the performance of some external duties Stand thou by too thou hast not as yet interest in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not interest in Christ is there no hope for a soule in this condition Answ No continuing in it but mistake not hope there is thou mayest yet come to Christ and so come out of it and so although for the present thou hast not interest in Christ yet possibly coming to Christ thou mayest have it and then there is hope for thee I say soul which soever of these conditions is thine there is hope thou mayest come to Christ and in this way there is hope for thee Art thou a prophane sinner a persecutor read 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief Mark 3.28 Verily I say unto you All sins shall bee forgiven unto the sons of men and blasphemies wherewithsoever they shall blaspheme Art thou a moral man so was Nicodemus Joh. 3. Art thou an outward professor only and so an hypocrite indeed read Isa 65. vers 2. with 5. I have spread out my hands all the day unto a rebellious people which walketh in a way which was not good after their own thoughts which say Stand by thy self come not near to mee for I am holier than thou these are a smoak in my nose a fire that burneth all the day 5 And lastly This is comfort to the Saints against the guilt of all sin whatsoever Are souls in Christ freed from condemnation Then poor soul thy sins shall never condemn thee they may rob thee of thy peace and comfort here but shall never of thy Crown and glory hereafter they may bring corrections upon thee but never condemnation for thou art freed from that Amen SERMON II. ROM 8.1 There is therefore now no Condemnation THree Observations I have raised from these words 1 That it is a Saints priviledge to be freed from Condemnation 2 This comes from our in-being in Christ 3 Those who are freed from Condemnation are such who walk not after the flesh but after the Spirit I handled the First the last day now for the Second viz. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ In the

the performance of some external duties stand thou by too thou hast not in-being in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not in-being in Christ Is there no hope for a soul in this condition Answ No there is no hope for thee in this condition that is continuing in this condition but mistake not there is hope thou mayest yet come to Christ and so come out of this condition and so though for the present thou hast not in-being in Christ yet possibly by coming to Christ thou mayest have it and then there is hope for thee I say Soul which soever of these conditions is thine there is hope thou mayest come to Christ and then there is hope Art thou a prophane sinner read 1 Tim. 1.15 Mark 3.28 Art thou a persecutor so was Paul Art thou a moral man so was Nicodemus Art thou an outward professor onely and so an hypocrite indeed read Isa 65. vers 2. compared with the 5. Therefore I say poor soul though there is no hope for thee in this condition thou hast not at present in-being in Christ and so art under condemnation yet hope there is thou mayest come out of it and bee freed from condemnation What Legal walking is SERMON III. Rom. 8.1 Who walk not after the flesh but after the Spirit HAving already spoken from this Text to the Saints priviledges viz. Freedome from condemnation and the rise thereof viz. In-being in Christ I now come to the last and principal thing contained in the words and that which moved mee to choose them for the subject of my Discourse having hastened over the other thing that I might come to this and that is the distinguishing character of those persons who enjoy this priviledge to bee freed from condemnation and that is Walking not after the flesh but after the Spirit Not a man nor woman in the world hath any right unto or do enjoy this blessed priviledge but those who have this character upon them of walking not after the flesh but after the Spirit There is abundance more in these words than at the first blush there seems to bee in them the marrow and sweetness of these words lyes in the breaking of the bone or in the explication of the termes what is meant by FLESH and what by SPIRIT FLESH and SPIRIT are very general termes and of a large extent in holy Scripture taking in betwixt them both all the motions actions thoughts inclinations wisdome reasoning doing of man-kinde all being either flesh or spirit there is not a thought nor an inclination nor a reasoning nor an action good or bad but it is one of these two either Flesh or Spirit In which large extent FLESH comprehends whatsoever is contrary unto or is not of the Spirit of God Whatsoever thought reasoning or action whether it be a good moral action or an evill sinful action that is contrary unto that is not of springs not from the Spirit of God that is Flesh Again SPIRIT comprehends whatsoever is contrary unto and is not of the Flesh Whatsoever imaginations inclinations wisdome reasoning righteousness that is contrary unto that is not of the Flesh that is Spirit Or as a Godly man Mr. Cradocke upon Rom. 8.4 as it seems to mee doth better express it though in substance the same with what is spoken thus Flesh saith hee that takes in whatsoever is of old Adam Spirit whatsoever is of new Adam These two Adams being as hee saith the two roots beginnings beings or principles from whence all the motions proceedings actions wisdome righteousnesses of mankinde do flow and further as hee saith as two springs in a hill do convey their streams to two Rivers so these are the springs from whence arise all the thoughts purposes reasonings doings of mankinde good or bad all coming from one of these two which two were the onely publick persons that ever were in the world either Adam in Paradise natural Adam or the Lord Jesus Christ the spiritual Adam So that by Flesh is meant whatsoever is or comes of old Adam whether that natural or moral good which hee had before his fall some reliques of which wee partake of or that sin which hee drew upon himself and all his by the fall all is but Flesh well his natural moral wisdome and righteousness as his sin and unrighteousness is but Flesh so that all the thoughts intents reasonings wisdome doings of old Adam whether natural moral or sinfull are flesh and comprehended under the word Flesh By Spirit is meant whatsoever comes and springs from the new Adam Jesus Christ or the Spirit of Christ within what ever motion purpose thought inclination wisdome reasoning righteousness doing comes from Christ grows upon the root of Jesse that is Spirit Onely here I would exclude from Flesh and Spirit in the general sense it hath been laid down all those motions and actions which are purely natural having neither any thing of Religion nor sin in them but are in their own proper nature neither good nor evill as for mee to think or resolve whether I will do such a thing to day or to morrow there being nothing which doth necessitate or require mee to do it now rather than then or then than now to resolve whether I wil sit or stand go out of the door or stay within these and such like motions and actions in a simple consideration have neither good nor evill in them and therefore are not in the sense of the Apostle here used either Flesh or Spirit The upshot or conclusion of the matter in general is this To walk after the flesh is when a mans thoughts motions reasonings his wisdome righteousness his wayes proceedings practises run all in the very path and footsteps of old Adam either Adam in Paradise or faln Adam And to walk after the Spirit is when all these go in the path-way or steps of the new Adam Jesus Christ Thus much in the general now for a more particular inquiry into the meaning of these words of FLESH and SPIRIT I do conceive they have some reference unto what the Apostle had discoursed of in the foregoing Chapter Two things hee had been speaking of first Of the Law and Gospel shewing a beleevers liberation or freedome from the one and present station by vertue of Christs death and his marriage to Christ under the other Secondly Of the old and new man shewing that great and continual conflict that is betwixt these two in every beleever and the happy victory which beleevers in the end through the strength of Christ get over the old man the discourse of which hee continues to the very end of the Chapter Now as touching either of these it

is usual in Scripture-language to give the name of Flesh to the one and Spirit to the other The Law is called Flesh Rom. 4.1 compared with 2. What shall wee say then that Abraham our Father as pertaining to the Flesh hath found for if Abraham were justified by works hee hath whereof to glory but not before God Phil. 3.4 Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof he might trust in the flesh I more Comp. with the 6. v. concerning zeal persecuting the Church touching the righteousnesse which is in the Law blamelesse The Gospel is called a Spirit 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the letter but of the Spirit Both are together under these names or titles Gal. 3.2 3. This onely would I learn of you received yee the Spirit by the works of the Law or by the hearing of faith Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh What hee calls works of the Law and hearing of faith in vers 2. hee calls Flesh and Spirit in the third Again the old man is called Flesh Gal. 5.19 Now the works of the Flesh are manifest which are these adultery fornication uncleanness lasciviousnesse c. compared with Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin The new man is called Spirit Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you c. both together are under these names Rom. 7. last So then with the minde I my selfe serve the Law of God but with the Flesh the Law of sin Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh Matth. ●6 41 The spirit indeed is willing but the flesh is weak Now that there is good reason why wee should take both these and not one to hee here meant I think the scope shews us for the Apostle having spoken of both these things in the former Chapter and proceeding onwards to a glorious triumph in this hee takes the rise of this triumph from the consideration of the premises and that of both of them for one alone as may by good reason be made to appear had not been a sufficient bottome for such a triumph as if hee should say These things being so that through Jesus Christ as hath been cleared wee are delivered from the dominion of the Law and also from the tyranny of the old man in us there being now no longer any reigning Law over us nor reigning old man in us I therefore do conclude That there is no condemnation to them that are in Christ Jesus there being no enemy that can do it the Law without and the old man within which onely were able to do it having now no condemning power over them which persons that hee might give an infallible note and character of hee still keeping the scope describes them to bee such Who walke not after the flesh but after the spirit i.e. They are such persons who being by Christ set free from the Dominion of the Law and Tyranny of the old man do not walk after the one or the other and on the other side being by Christ brought under the power of the Gospel and regiment of the new man they do now walk as becomes in some measure Gospel Saints and new creatures These things being laid down and premised wee are to understand the words thus Walking after the Flesh i.e. Either first Legal walking to walk after or according to the Law Or secondly Corrupt walking i. e. to bee wholly and constantly swayed ruled or lead by the principles dictates or motions of the old man or unregenerate part Walking after the Spirit i.e. Either first Gospel-walking to walk after or according to the Gospel of Jesus Christ Or secondly Renewed walking to walk according to the rule principle motions and dictates of the new man or regenerate part in a Saint Now in saying that these two are to be understood by Flesh and Spirit I do not exclude any of those laid down in the general explication of the words no I do think that by Flesh the Apostle may mean all those viz. mans wisdome reason understanding outward priviledges c. and the contrary to these by Spirit But I name these two onely with their contraries because I think that although the other are included in Flesh and Spirit as general termes yet here these are chiefly intended being most agreeable to the Apostles scope and what hee had said in the former Chapter which gives rise to this verse I shall therefore begin with the words as they lye in the first sense to bee understood of Legal and Gospel-walking and so wee have in them two Propositions 1 Legal-walking is walking according to the Flesh 2 Gospel-walking is walking according to the Spirit 1 Legal-walking is walking according to the Flesh In the opening of this I shall shew 1 What I mean by Legal-walking or what it is to walk Legally 2 When a mans walk may bee said to bee such that is a pure Legal-walk 3 Why Legal-walking is called Flesh or walking according to the Flesh 4 That those persons who are freed from condemnation for such our Text imports do not walk Legally or after the Flesh in this sense 5 Answer an Objection and Lastly conclude with Application Of the first viz. What I mean by Legal-walking or what it is for a man or woman to walk legally Answ Legal-walking in the sense wee are now to speak to it is this To make the Law as the same is a Covenant of works the rule of our lives and actions and the alone touchstone to try our conditions by To walke after the Law or according to the Law as the Law is a Covenant of works that is Legal-walking That so wee are to understand here I prove thus because Legal-walking is here called Flesh and the Law is no where in Scripture called Flesh but as the same is considered under this notion as it is a Covenant of works If you take the Law in its self that is for the matter of it the substance of those things the Law requires so the Apostle saith the contrary of the Law Rom. 7.14 The Law is spiritual the matter or substance of the Law is spiritual injoyning spiritual duties requiring spiritual performance and designing to make the creature spiritual so that the Law in its selfe is not Flesh but rather it is a spiritual and an everlasting rule of righteousness But now look upon the Law whensoever it is spoken of under this notion as it is the old Covenant or a Covenant of works and then it is called Flesh I will give you but a few places in Gal. 3.2 3. before quoted when the Galathians were gone from the Gospel to the Law

hands of Christ there are no terrors threatnings no curse no noise of death hell and damnation though I break the same all these things being gone And on the other side is there not much to cause love heaven eternal life is given before ever I strike a stroak do one action that the Law requires of mee set one step in a way of obedience all my sins are pardoned in Christ and through him before ever I commit them is not here much to beget love and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins made mee an heire of life eternal and all without my merit or desert therefore I say this obedience having not slavish fear in it but arising from love must needs bee Gospel-walking 3 That obedience which is the fruit and effect of the working of Gods holy Spirit in us is Gospel-walking for not the Law but the Gospel or New Covenant gives the Spirit which helps us to obey But now all obedience to the Law as it is in the hands of Christ is such for to such as take the Law of Christ Christ first gives his Spirit then his Law as Ezek. 36.27 I will put my Spirit within you What then And I will cause you to walk in my wayes First the Spirit to inable to obedience then the Law and they do obey it Therefore all such obedience is Gospel-walking Other Questions there are behinde which I cannot reach at present I shall onely minde you of this that what hath been before spoken serves to correct two great mistakes 1 A MISTAKE of some men of the one hand who are so much for the Gospel and do so cry it up that they throw the Moral Law quite out of doors as though there were no room for that in the Gospel Temple They think that grace and good works are so inconsistent one with the other that they can never stand together and therefore that grace may bee all the Law and good works shall bee nothing at all whose mistake is corrected from what hath been said and proved that the Moral Law remaines a Rule to Saints in Gospel-times 2 A MISTAKE of some others on the other hand who out of zeal for the Moral Law do hand over head urge and press the same as the Rule of Saints never considering how or in what sense the same remaines a Rule and by so doing they bring the glorious Sons of Sion the free-born Saints of the Gospel under the power and commands of a Covenant of Workes ere they are aware Whose mistake is corrected by distinguishing of commands as they are Moses's and Christs In the first sense the Law is not a Saints Rule and it is dangerous so to make it in the latter it is and it is sweet and comfortable so to receive it Therefore you that are Saints and Beleevers hence learn two things I Not to reject the Moral Law as a Rule to order your lives and conversations by but with love delight and chearfulness approve of imbrace and obey the same 2 Not to take the Moral Law for your Rule as it comes out of Moses his hand for then you bring your selves under the power of a Covenant of Workes and your soules will bee continually filled with terror fear and trembling covered over with darknesse lying under apprehensions of wrath and altogether weake and unable to do what is commanded But take it out of the hands of Christ and then with Paul you will say The Law if holy just and good I consent to the Law that it is good I delight in the Law of God after the inner man yea with my minde I my selfe do serve the Law of God Which Gospel-walking the Lord bring you and I daily more and more unto Amen When a mans walk may bee said to bee a Gospel walk SERMON VI. Rom. 8.1 Who walk not after the flesh but after the Spirit BY this time you know the meaning of these Phrases which you have oft heard to bee meant either of Legal or Gospel walking Walking after the Old or New man I have spoken or Legal walking and am now upon Gospel walking The last day I shewed you what Gospel walking is I now proceed to another Question viz. 2 Quest When may a mans walk bee said to bee a Gospel walke or a walking after the Gospel I answer I. When the Rule of a mans obedience is a Gospel Rule i.e. the Law as it is in the hands of Christ. Of this having spoken at large the last day I shall wholly wave it now 2 When the principle of a mans obedience or walking is a Gospel principle Quest But what is the Gospel principle Answ This Gospel holds forth two great things viz. a crucified Christ to bee beleeved on and the Powring out of the Spirit of Christ into the hearts of beleevers The first respects our Justification the latter our Sanctification or our obedience and walking Now as Christ crucified is the great Principle in the business of our Justification whence alone that flows from the knowing and beleeving on a Crucified Christ so the Spirit of Christ in the hearts of Saints is the great Principle in the matter of our obedience whence that flows Hence Rom. 8. the Sons of God are said to bee lead by the Spirit of God i.e. the Spirit doth not onely teach a beleever what is his duty but doth as it were take him by the hand and lead him to it help and guide him in it There is more held forth in the word leading than in teaching I teach another when I write him a copy and lay it before him and tell him how hee should hold his pen and order and guide his hand but now when I do not onely do this but take his hand in mine and write therewith I may bee better said to guide or lead him So the Spirit of God teacheth a beleever when it makes discovery of any truth to him hee was ignorant of before and shows him what duty that truth calls for from him but when it doth not onely do this but also inables the soul to receive this truth and to walk up to what this truth calls for conforming the soul to the truth or will of God then doth it exercise its leading power in the soule And therefore Ezek. 36.27 God saith I will put my Spirit within you and cause you to walke in my wayes c. In the Gospel or New Covenant the Spirit of God put into a beleever is the causing constraining principle to obedience and holy walking As in the Old Covenant though the fruit seem never so glorious yet the principle or root of all obedience is Flesh So in the New Covenant though the outward fruit seem never so mean and weak yet the principle or root is the Spirit All Gospel graces and works are fruits of the Spirit as Gal. 5.22 23. But the fruit of the Spirit is love joy

peace long-suffering gentleness goodness faith meekness temperance All that obedience therefore which hath not the Spirit of God for the principle the root or rise thereof though ever so glorious is not Gospel-obedience nor Gospel-walking Quest But how shall I know whether the Spirit is the principle of my obedience Answ I shall say no more hereto at present but onely this doest thou finde a contentedness of heart in thy obedience mingled with pride self-estimation c. i. e. when thou hast performed any duty dost thou finde thy self contented and satisfied in having done the same and art thou proud and arrogant accounting thy self some body because thou hast done it Or on the other side doest thou find a spiritual rejoycing of heart in that thou hast been inabled to perform thy duty and this mingled with humility and mortification my meaning is when thou hast been obedient in any one particular doest thou rejoyce in God and bless his name in that hee hath inabled thee so to do and considering it was not in thine own proper strength to obey God in any thing Art thou by and under this obedience kept humble having thy pride and self-estimation more mortified in thee than thou didst finde it before If the first then doth not thy obedience arise front the Spirit because it takes from the Spirit which no works of the Spirit doth if the latter then assuredly the Spirit of God is the principle the root of thy obedience because it gives to the Spirit of God as every worke which is by and from the holy Spirit doth 3 When our Motives to obedience are Gospel Motives Quest But what are Gospel Motives Answ Such as these 1 The will and command of our heavenly Father You know the difference betwixt a servant and a son in working a servant will not do any work for his Master unlesse there bee a compact and agreement betwixt his Master and him his Master must give him so much wages and hee will do him so much work But now when a Son is to do any work for his Father hee doth not capitulate with his Father if you will give mee so much I will do your work but if not I will not no but the Father saith to the Son Son do mee such a peece of work and presently the Son hearing the command of his Father goes about it the Fathers will is his Motive So take a legal man or woman and let God command such a one a duty and streightway hee goes to capitulate with God I hope Lord if I do this thou wilt pardon my sins I hope thou wilt give mee heaven I shall never go to hell thus the Legal soul will bee upon termes with God or will do nothing for God hee will know what hee shall have for his work or will not work at all But now take a Gospel soul hee doth not stand upon termes what shall I have Shall I bee saved or shall I bee damned These are not his questions but saith the Gospel soul God I know is my Father in Jesus Christ and I am the Son and Childe of God by adoption now it is becoming a Son to do the will of his Father I am the Son of God and such and such things I have read and heard of and know to bee my Fathers will and because they are so that I may do as becomes an obedient childe and shew my self that I am such a one I will therefore endeavour to conform my self so far as I am able to what I know of my Fathers will And therefore whereas it is grievous to another to read or hear of his duty because hee serves as a hireling and therefore cares not so hee may obtain the hire how little work hee doth this Gospel soul with joy delight can take the Book of God where his Fathers will is revealed and turn it over and search it leaf by leaf and line by line and is glad when he findes any peece of work or part or parcel of his Fathers will which he was ignorant of before because hee doth not what hee doth upon the account of hire or reward but upon this account that it is his Fathers will The will and command of his Father is both the Rule and reason of his obedience Hence Paul urgeth Holiness in the general and thankfulness in particular 1 The. 4.3 For this is the will of God even your sanctification that yee should abstaine from fornication and Chap. 5.18 In every thing give thanks for this is the will of God in Christ Jesus concerning you Upon this very reason or motive and no other as if he should say you are Sons and therefore I need not use many Arguments with you it is enough to tell you it is the will of your Father you should be holy you should bee thankful 2 The powerful and efficacious workings of the new nature that is within every Saint or Son of God The promise of the Gospel or New Covenant is that God will give to his Children a new heart and spirit Ezek. 36.26 i.e. put a new nature within them whereby they shall be naturally inclined and disposed to the doing of that which is his Will which in other places is called the Writing of his Law in their hearts This new Nature is put into every Saint though in the actings thereof in some more in others less and being in every Saint every Saint is naturally inclined and disposed to the doing of that which is wel-pleasing unto God As the old nature doth naturally move incline and carry on the Soul to the doing of that which is contrary to the Will of God so this new nature doth naturally incline incite and provoke the Soul to those things which are agreeable to the Will of God Hence a Gospel-soul is moved to obedience because there is a new nature within which answers to the Law or Word of God without which requires obedience of him and all disobedience is as contrary to this new nature within as to the Rule without 3 Love and filial affection The bond of love is natural betwixt a Father and a Son a Father hath a Natural affection to his Childe more than to anothers and a Childe a natural affection to his Father more than to another man and love though there be no other reason will make the party loving doe much for the party loved Now I say there is a tye of love upon a Son which is not upon a Servant or Hireling come to a Servant or Hireling and ask him why hee toyls and moyls and sweats from morning till night all the year long for his Master my Naster saith hee gives me wages and therefore I doe it but come to a Son who it may be is as hard or harder at work than the Servant and ask him Why doe you toyl and moyl your self thus why sayes the Son it is my Fathers work I am doing of and I love my Father

in it making that the maine laying the stresse of their whole religion there Now I desire this may bee considered of us all that the maine Gospel-walking is the Spirit and though I am to walk in outward formes so farre as they are of Christs institution and to use them yet the maine of Christian Gospel religion lyes not so much in the outward forme as in the inward spiritual worship Therefore Paul speaking of Gospel-worship makes in principally to consist in this as Rom. 1.9 For God is my witness whom I serve with my spirit in the Gospel of his Son c. and Chap. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the Spirit and not in the Letter whose praise is not of men but of God and Phil. 3.3 For wee are the circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh and so Christ himself opposing the Legal and Gospel worship Joh. 4.21 22 23 24. shewes us that Gospel worship is chiefly and mainly worship in spirit Jesus saith unto her Woman beleeve mee the hour cometh when yee shall neither in this mountaine nor yet at Jerusalem worship the Father yee worship yee know not what we know what we worship for salvation is of the Jews But the hour cometh and now is when the true Worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and in truth And therefore in Psam 45. which is a Prophesie of the Church of the New Testament it is said that the Kings daughter is all glorious within shewing us that the Saints of the New Testament their glory should be chiefly in inward graces This is the difference betwixt Old Testament worship and New Testament in the time of the Old Testament their worship did lye mostly in outward things outward observations of times and places c. the inward worship it was vailed under the outward So in the New Testament the maine worship is inward worship in spirit and the outward in many things seems to be vailed under that yet as then the outward worship did not exclude the inward but the inward was required and without in the outward was nothing so now the inward worship doth not exclude the outward but the outward is also required and where it may bee performed and is not I may say without it the inward is little or nothing as to Gods acceptance thereof Therefore I say let us not put too much in the outward forme though were are not to despise it yet let us not put too much therein Quest But when may a man be said to put too much in an outward forme Ans 1. When a mans whole religion lies in that when a man hath nothing to shew him to be religious or to make him so but some outward forme Many there are which goe with some outward forme upon their backs and doe but strip them of this their garment and they have no more Religion than the most irreligious man living they have nothing to shew them to be religious or to difference them from other men who have no religion at all but live without God in the world save only this they are in such an outward way or they doe now and then performe such an outward duty take them out of their way and from their duty and they have no more religion than a Horse all their religion it lies in the outside they have as little in their heart though they seeme to have much on their backs as any other men And indeed it is a very usual thing with many persons who faine would be rellgious and love to be so accounted and have no stock within to trade with to drive on a trade for a while as long as they can in this way Now I say when all a mans religion lyes in the outward forme it is evident such a one puts too much in it Thus it was with the Jews in Christs and the Apostles times their whole religion lay in this that they were the Sons of Abrcham and circumcised c. but see what Paul saith to them Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God 2 When a mans love and charity is bounded up within the line of his own form or the way hee is in or opinion hee holds When a man hath no charity to spare for any but those that jump with him in his own way or opinion or if hee have charity for them yet because they do not fully accord with him in every thing hee can allow them but a little of his love or of the exercise of this his charity I have known some my self who have been so high against baptising of Infants that their charity would not allow that man one grain of grace who could not set his seal presently to this their opinion I speak not this to throw dirt in the faces of any but only to shew how that some men there are who put too much in Forms Paul undoubtedly you will all grant it had as much cause to bee confident of the truth of those Ordinances and Traditions hee delivered to the Churches as any man now living hath of his own way or opinion and yet hee had so much charity as to allow him to bee a brother which did not come up to his Traditions 2 Thess 3.14 15. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother 3 When a man is so addicted to his owne way or forme that he cannot with patience hear what in a way of Christian love or humility is or may be said against it I speak of such things as are disputable where godly men have somewhat to say pro and con as we say now when a man is so set upon some outward forme that hee walks in or hath taken up as that hee cannot without flying out and shewing much passion much of man hear a word against any thing or principle by him taken up it argues hee puts too much in that outward forme though he may be in the right as to the thing yet this argues him to put too much in it Thus the Jews in the two and twentieth of the Acts they gave Paul audience till he came to those words Depart for I will send thee farre hence unto the

is reiterated over and over every new manifestation being as it were a new application 3 By Christs Advocateship Satan our enemy hath his mouth stopped above The Devil is busie in accusing of Saints but now Christ comes and saith hee Lord this is an enemy what hee speaks is false and hee speaks it out of malice Just as wee see it sometimes at Sessions or Assizes such a one comes and layes an accusation against such a one but in comes some Councellor that is very great and inward with the Judge and saith May it please you my Lord such a one is a very honest man I know him well and yonder is a base fellow that accuseth him out of spleen and what hee saith I will evidence to bee false and hereupon the man hath his mouth stopped Lastly What wee may learn hence as our duty 1 Come to Christ poor soul not withstanding all thy sins and infirmities Thou hast committed such and such sins against Christ and therefore art afraid to come to him Consider Christ is an Advocate on purpose for the comfort and incouragement of thy foul against sin the Apostle layes down Christs Advocateship here as a refuge against sin Come Christ will sue thee out a pardon I do not say that this is all Christ is an Advocate for to deliver from the guilt of sin no Christ is an Advocate too to plead for all grace for thee But I say this is one special end of Christs being an Advocate and the great end laid down here in the Text to secure thee from guilt The ability of Jesus Christ to save to the uttermost Heb. 7. is put upon this Office of being an Advocate Object O but I fear Christ doth not intercede for mee were I sure of that I should come Answ Hee intercedes for those that come and therefore come and thou mayest bee sure hee intercedes for thee 2 Doest thou finde at any time the Spirit inabling thee to poure out thy soul with groans here below then assuredly Christ prayes for thee above Object But though Christ intercede for mee yet will hee continue to intercede Will not my sin make him give over interceding Answ Hee intercede alwayes hee ever lives to make intercession it is the work as I may say hee lives in heaven to do it is his calling and Christ should bee out of his calling should hee not do it Intercession is as much his work in heaven as dying was on earth Object 3. But I eye my own salvation much in coming to Christ will hee intercede for such a comer Answ Hee intercedes for those that come to him for salvation Hee lives to make intercession for them 2 Duty Let us hold fast our profession Heb. 4.14 Seeing then that wee have a great High Priest that is passed into the Heavens Jesus the Son of God let us hold fast our profession And Chap. 10. vers 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised Doth Christ own us above before his Father let us own him before men 3 Duty Let us love Christ more and minde his glory more Is his love such as that he here on earth did lay out himself for us and in Heaven hee is laying out himself for us Then let us love him more and minde his glory and his honour more 4 Duty Let us bee frequent in our addresses to God by Christ 1 Let us come with more boldness seeing wee have such a one to speak for us 2 Let us come with more confidence 5 And lastly Let us improve this Intercession of Christ First Improve it in all our wants Secondly In all our doubts and fears Thirdly In all our duties Fourthly In all our falls Fifthly In all our temptations Sixthly In the busling of all our corruptions And in it Let us improve first The continuance of it i.e. There is no time wherein Christ doth not intercede Secondly The perfection of it Thirdly The prevalency of it Fourthly The continual acceptance of it The onely way for Saints to bee delivered from the Errors and Evils of the Times IN Two SERMONS on 1 Tim. 6.11 But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness IN the former verses the Apostle discovers and condemns the evil practices and opinions of sundry false reachers crept in amongst the Churches in his dayes In this hee warnes Timothy and in him all Christians for the words are not spoken to Timothy as a Minister onely but also as a Christian it being the duty of all Christians though of those in such place more especially to shun and avoid these men their principles and practices But thou O man of God flee these things which that they might do hee sets them about work of another nature Follow after righteousness godliness c. What is the meaning of this I shall not explain the several termes and things onely this learn they are all spiritual things and of another nature to those things the false teachers cryed up So that in general the meaning is Follow spiritual things Wouldest thou escape the Errors and Evills of these men Then do not as they do stand doting about empty questions but follow after pursue high and spiritual things make it thy work and business to minde and speak such things I shall speak only of the latter part of the words and of them only as they are a direction though more is in them given to Timothy and all beleevers how they may escape the Errors and Evills of false teachers Follow after righteousness Doct. The only and special way for a Saint to be delivered from the Errors and Evills of the Times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things I shall prove this point from 1 Tim. 4. Where the Apostle having foretold the dangerous errors of the latter times vers 1.2 3. presently mindes Timothy of spiritual things as the onely preservatives against distempers of this nature Vers 7. and 12. Exercise thy self rather unto godliness Bee thou an example of the beleevers in word in conversation in charity in spirit in faith in purity 2 Tim. 2.22 But follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Having certified Timothy of the dangerous errors and fearful miscarriage of Hymenaeus and Philetus hee straightway gives him in charge to minde spiritual things as if hee had said Had Hymenaeus and Philetus laid aside their vain bablings and minded these things more they would never have miscarried as they have done So 2 Tim. 3. Having foretold of those perillous times which should bee in the last dayes vers 1 2. and given Timothy to understand that some there were already abroad whose temper and manners were like them which in after times should arise yers 6 8. hee presently mindes

him of the spiritualnesse of his own conversation as a pattern for him to imitate vers 10. stirring him up thereto vers 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them So also to Titus having in Chap. 1. marked out and warned Titus of a dangerous sort of men vers 10. and 16. In the two next Chapters hee puts Titus on to minde and follow spiritual and practical matters But speake thou the words which become sound doctrine Chap. 2. vers 1. c. In Rom. 14.17 When there were contentions in the Church about observing dayes and eating meats hee labours to withdraw them from questions of this nature to the minding and attending of things more spiritual as not to offend their weak brethren vers 13. and to minde righteousnesse peace and joy in the Holy Ghost vers 17. So when there was strife in the Churches of Galatia about Circumcision and legal Ceremonies some being brought to beleeve and practice these things the Apostle recalls them to spirituals Chap. 5.6 and Chap. 6.15 telling them that in Christ or in the dayes of the Gospel these were not the things to bee minded but the new creature and faith which worketh by love In Coloss 2. When many were drawn to strange and sottish errors and practices that others who were yet pure might not bee defiled and led a way as hee saith vers 4. hee calls them to minde spiritual things vers 2 3 6 7 8 9 10. telling them that the onely cause of others miscarriage was the neglect of these vers 19. Yet farther in Heb. 13.9 The Apostle having admonished beleevers to beware of errors and strange doctrines hee gives them this rule for a preservative to labour that their hearts might bee established with grace To end in Jude 20.21 The Holy Ghost having deciphered in the former verses the false Apostles and given them their doom hee exhorts to this very duty as the best remedy against such evils But yee beloved building up your selves on your most holy faith praying in the Holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life All which Scripture allegations wherein I have been more large than is usual by reason of the usefulness of this truth and sutableness thereof to these times argue the truth of the Doctrine viz. That the onely and special way for a Saint to bee delivered from the Errors and Evils of the Times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things In the further carrying on of this I shall handle two things 1 What I mean by spiritual things 2 Why the exercising the heart in these is such a special way to preserve a Saint from the errors and evils of the times hee lives in Concerning the first By spiritual things I understand such things as either tend to the glory of God the edifying my brother the winning of souls the begetting and increasing of my own peace the mortifying of sin in mee the quickning of grace c. Such things as these I call Spiritual and all principles and practices whatsoever which produce these or such like effects I may terme spiritual truths and spiritual works And on the other side whatsoever opinion or practice it is which doth not produce such like effects but the contrary I may justly exclude from the name of Spiritual Thus you have a general notion of what I mean by spiritual things but now for our helpe in the exercising of our hearts about spiritual things it is very needful that wee have yet a more distinct and particular knowledge of those spiritual things our hearts should bee exercised about which things though they are many more than I am able to speak of or if I were have time to do it yet for the helpe of those who for want of matter are at a losse what to exercise their hearts about and so usually take that which comes next to hand which oftentimes turns to their undoing I shall therefore having a large field before mee glean together some few handfuls of spiritual things which may serve for matter for us to exercise our hearts about As to begin with that in finite eternal incomprehensible love of God to poor sinners how freely God loved them when as yet there was nothing lovely in them yea how this love was towards them from all eternity and continues to eternity again And also how fruitful this love and grace of God towards them hath been appearing as in electing and choosing them in his Son Christ from all eternity to bee vessels of glory and heires of salvation who naturally were of that very lump whereof many become vessels of dishonour and heirs of damnation so also in the fulness of time in sending his onely begotten and beloved Son who was fore-ordained to bee a Prince and a Saviour out of his own bosome into the world there by him to accomplish his own eternal decree concerning the salvation of his Elect. This is a thing our hearts should bee much taken up with and our thoughts exercised about Again How that this Jesus Christ the onely begotten of the Father being sent into the world did willingly part with for a time all the glory that hee was right heire unto and possessor of above and took upon him that so hee might accomplish the work of our redemption our nature being made man and born of the seed of David according to the flesh so exceedingly honouring humane nature far above the nature of Angels which hee took not by uniting it to the Divine Again which our hearts should bee much exercised about how that together with this our nature hee tooke upon him the infirmities and miseries thereof being poor hungry made a reproach persecuted and tempted c. that hee might bee in all things like unto his brethren and bee made a merciful and faithful High Priest and such a one as might bee touched with a feeling of our infirmities and might sympathize with us in and under them all and how that after hee had finished all things which were to bee done by him for our good hee last of all offered up himself a sacrifice for us bearing our sins in his own body on the Tree together with all the wrath of his Father due to us for all our sins whereby pouring out his soul unto death and making it an offering for sin hee gave full satisfaction to his Fathers Justice for the transgression of his people whom by his death hee delivered from wrath to come blotting out the hand-writing that was against them and contrary to them taking it out of the way and by this one offering perfecting for ever all them that were sanctified or set apart by the Father Again farther How that having dyed for our sins he is risen again

worse than the former when men doe not only study Niceties and make Lawes for themselves but when they have so done will make Lawes for their Brethren and binde their Consciences to those Lawes which they themselves have made Now wilt thou exercise thy self in things of this nature take heed then thou make not thy Conscience the rule of thy Brothers neither make Lawes over him in such things as thou canst not assure his Conscience Christ hath made them I had rather yeeld in a hundred things of this nature to a Brothers weaknesse than by an absolute Law of his making to be bound up to one Let Saints therefore be wary of tying their Brethren hand and foot in such things wherein Christ hath left them free for Saints if tied will not doe that which if they were left to their liberty they ought to doe as I remember Luther saith to the Papists about eating their meats and observing their dayes leave us saith he to our liberty wee will cat your meats observe your dayes but bind us hereto and wee will doe neither 5 And lastly Take heed thy spirit grow not hence by degrees to an affectation of novelty or new things Many there are who first take delight to pry into dark and curious questions and when they have gone on thus a while there is nothing will please them but new things and curious things they grow out of love with old truth and spiritual heart matters these are fet by and it must bee some fine new tickling question that is fit matter only for their thoughts and meditations and as for all things else they account them but low things and those that hold them and press them men of lower light and of a lower forme as they say I am almost confident of if that most of the errours this day broached or on foot in England or elsewhere doe grow out of this root viz. A neglect of exercising the heart about spiritual things and a desire to be alwaies prying into dark things from whence by degrees there creepes into the Soul a love of novelty and new matters which no sooner is in any but the heart is as prone and apt to suck in errour as a spunge water and of all spirits in searching after truth I should desire the Lord to keep me from this a spirit delighting it self in and affecting novelty and new things The Reasons of this Point with the Application I shall leave to the next opportunity The Second SERMON ON 1 Tim. 6.11 Follow after righteousness godliness c. THe last opportunity I had in this place I told you that the Apostle gives these words as a direction to his Schollar Timothy and in him to all Beleevers how to escape the dangerous errours and evils that then were or at any time should be abroad the direction is to follow after righteousnesse godlinesse c. as if hee should say employ thy self and thy heart about these things and there is no fear of receiving hurt by the other In General I told you the things he mentions are all spiritual things whence I laid before you this observation viz. Doct. That the only and special way for a Saint to bee delivered from the errours and evils of the times he lives in is to have his heart as much as may be taken up with and his spirit exercised about high and Spiritual things I proved it then unto you and also shewed you what I did meane by Spiritual things I now proceed to the Reasons why the exercising the heart about Spiritual things is such a preservative against the errours and evils of the times we live in Reas 1. Because such a heart as is exercised about Spiritual things findes not leasure to run out after those poor low things which others trifle away their time and lose themselves about Many there are in the world of whom it may be said as Pharaoh once said of the Israelites Yee are idle yee are idle who are very Idlers and doe nothing at all in Spirituals by reason whereof their hearts have a great deale of leisure which because they would be doing and finde nothing to take too they busie themselves just as Children and Boyes doe when they are idle about this toy and the other such a querk and such a query their time and thoughts are busied about and they are continually fancying and inventing new Notions and Chymaera's and this bears the Bell and is all in request to day and this to morrow and thus they strangely lose themselves running from one fancy unto another till in the end they have out-run Reason Religion and all Whereas now a Saint which hath his heart exercised about spiritual things is like a man which is in great dealings and trading which hath many weighty affairs under his hand together and is by reason hereof so full of employment that he cannot finde time to beat his braines about this querk and the other query all the time that he hath is little enough and too little to follow so as that he may not be a looser of his greater employments hee findes that had hee two dayes whereas he hath but one time would be too little for him to busie himself how hee might enjoy more communion with God understand more of the great Mysteries of Godlinesse get his heart more mortified his graces more quickned c. though hee should allow other things no time at all Because to a heart that is exercised about spiritual things other things are dry and empty such a heart neither findes relish in them nor satisfaction from them a spiritual heart delights in things and relisheth them as they are spiritual that which much relisheth a carnal heart is very dis-relishing to the Spiritual man As take a Carnal eare that loves to hear things where there is a great deale of curiosity and of the varnish of Humane wit and Wisdome but now take a Spiritual eare that delights to hear such things as have in them evidence and demonstration of the Spirit and power and findes a dis-relishing of other things So take a Carnal eye that delights to behold such things as please the Natural sense and delight the Fancy but now a Spiritual soul that delights to behold such things as may elevate the Soul and raise the affections more towards Heaven so take a Carnal heart that is well pleased when it is exercised about toyes this vaine needless question and the other but now a Spiritual heart that can take no comfortable relish in things of this nature but they are dry and empty unto it and therefore it shuns and avoyds them and so escapes the danger that comes by them 3 Because such a heart as is exercised in and taken up with Spiritual things lives as I may say in another world whither these vapours which make the braines of many men giddy and their conversation unstedfast doe not ascend he lives in the heavenly world and is

remedy get thy heart exercised in and taken up with spiritual things I need say no more by way of motive than to repeat over the Doctrine viz. That the way for a Saint to bee delivered from the errors and evils of the times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things Yet because our hearts are so dull of hearing that a great deal said moves them but a little I shall therefore besides the Doctrine lay some few other motives before you to stir up to this to have our hearts more exercised in and taken up with spiritual things 1 Consider This is the way a special way to maintain peace in thine own soul Were a mans abode in the upper region of the aire hee should neither bee troubled with storms or cloudings because hee should bee above all So soul were thy heart and minde alwayes taken up with spiritual things in a spiritual manner wee should bee more free from stormes within more free from the cloudings of Gods face than now wee are wee should have more inward calme and Sun-shine of Gods love in a day than now perhaps wee have in a month 2 This also is the way to end divisions amongst Saints The way to cure a disease is to take away the cause What is the cause of divisions amongst Saints but the not exercising of our hearts about spiritual things The root of our divisions is our carnality 1 Cor. 3.3 4. For yee are yet carnal For whereas there is among you envying and strife and divisions are yee not carnal and walke as men For while one saith I am of Paul and another I am of Apollo are yee not carnal When Christians who should bee one divide themselves and make parties one party setting themselves might and maine against the other it is a signe that they are carnal but now as Saints come to bee more spiritual and more taken up with spiritual things they come to see their own folly and childishness in these things they come to look upon and have fellowship with Saints as they are Saints as they have the Image of God upon them Christ in them The spiritual Christian loves what God loves and where God loves now God loves his own Image in all and all as they have this Image upon them Thus the spiritual Christian who is taken up with spiritual things loves and hath fellowship with Saints as they are Saints whoever they are which hee sees to bee such if there bee not some eminent blot either upon their conversations or judgements which after admonitions remaining so as that the glory of God and the honour of the Gospel calls aloud for withdrawing communion from them hee dares not but to love them own them and have fellowship with them as God doth and as hee himself hereafter in heaven shall do Now this exceedingly heals and makes up breaches amongst the Saints 3 The exercising of the heart about spiritual things is the way to dis-enamour a mans heart of the world The way to dis-enamour a man of a base and vulgar person is to have his heart enamoured with a person of great worth and excellency So the way to dis-enamour our hearts of low carnal and earthly things is to have them enamoured with high spiritual and heavenly things Paul saith Col. 3.1 If you bee risen with Christ seeke things above where Christ sitteth at the right hand of God Christs sitting at the right hand of God is a motive to us to seek things above as if hee should say Would you have your hearts spiritual bee much in cogitation of this Christ is above hee is at the right hand of God and say What is my head above my husband above my Saviour my all above and shall I minde things here below O Christians were you busied in spiritual things you would bee lesse busie with the world Were your hearts and thoughts more taken up about your union with Christ your justification your inheritance you are called to c. you would not root in the world as yee doe Moles root themselves in the earth but Birds do not because they flye aloft they are much above and take no delight to root in the earth Bee as the Bird but not as the Mole Christians 4 The exercising of the heart about spiritual things begets a sweet disposednesse of spirit both to in and after every duty It disposeth the heart to a duty such a heart is in a frame to pray at any time to speak a spiritual word at any time when hee sees a call thereto other Christians they have a heart to a spiritual work to day it may bee but finde not a heart for a week together at another time When they are to go to a duty they have a great deal ado to get their hearts up to what they are going about their hearts are in the world in their profits and pleasures and as their duty calls on one hand these call on the other and not without much ado do they bring their hearts from these to their duty whereas this heart that is taken up with spiritual things is ready for the duty when ever it calls And as to a duty so also it doth sweetly dispose the heart in a duty It is said of Mr. Bradford that hee never came off from a duty without enjoying somewhat of God therein A spiritual heart injoyes more of God many times in one duty than another doth in twenty And so after a duty a spiritual heart walks sweetly and bravely after a duty You shall have others come and get up a little comfort in a duty and when they have got a little comfort they will walk basely they will run themselves head and ears into the world untill they have quite lost all that comfort and communion that they had with God in the duty But now a spiritual heart if yours and mine were such after hee hath been at a duty and met with God there his conversation is like Moses face when hee came off the Mount it shines his behaviour speeches actions his carriage towards Saints and sinners shines there is a lustre a beauty a glory upon them as it was said of Peter and John seeing their boldness and undauntedness and considering they were unlearned and ignorant men they took notice of them that they had been with Jesus So the carriage and words and behaviour of a spiritual heart after hee comes off from a duty where hee hath met with God is such that by speaking with him and hearing of him you may say there is a man a woman that hath been with Jesus hee walks hee talks as one that hath met with Jesus 5 By exercising the heart about spiritual things a man shall be brought up to a blessed composednesse and stayednesse of heart upon God in all the alterations changes and turnes of things here below turnes in the

many even of as many as do beleeve therefore that obedience is not the souls righteousnesse 2 Faith is a Law-duty and the work of faith a Law-work though the object of faith be of Gospel-revelation now if a Law-work be the condition of the New Covenant It is not a Covenant of grace but works Rom. 11.6 If it bee of works it is no more grace else work is no more work 3 A man might stay upon Old Covenant works because the condition of his Covenant as Hezekiah did 2 King 20.4 and Abijah did 2 Chron. 13.12 But a man may not stay upon his faith nor intreat favour for his faiths sake but for Christs sake The Old Covenant made premises unto performances the New Covenant makes promises of performances Many promises indeed are made of comfort to them that mourne of rest to them that are weary of pardon to them that confesse but not because they mourne are weary or confesse In promises of this nature faith findes footing not in a condition but in a connexion as also when the promise saith The barren shall bring forth I will poure water upon dry ground here is no condition for barrennesse and drinesse is none but here is a connexion unto faith a heart full of groans an eye full of tears a life full of reformation may bee good signes but bad grounds faith knowes nothing but Jesus Christ 4 The condition of the Old Covenant was to bee performed in the power of him that was in Covenant and was no part of the Covenant to be given of God in which respect it is compared unto Pharoahs Taskmasters who required the whole tale of Bricke but gave no straw Faith is no such condition because the work of God wherein hee is mindful of his Covenant and Engagement though not to the creature yet to himself and to his Son on the behalfe of the creature 2 Cor. 4.13 Eph. 1.17 18 19 2.8 Hagar hath seed but in a natural way an Ishmael who was of the Law of Works after the flesh Sarah also hath seed but in a supernatural way an Isaac who was of promise of faith of the Spirit Gal. 4.29 Works were the condition of the Old Covenant and not Fruit Faith is the fruit of the New Covenant and not the condition 5 What is properly conditional in the constitution is certainly uncertain in the event all the good covenanted for hangs upon the condition as that which may bee injoyed or lost The Old Covenant was so according to the tenour whereof Ishmael the childe thereof is cast out But the New Covenant is not so not a Covenant which way bee broken Heb. 7 22.-9.15 16 17. being of the nature of a Testament Luke 22.20 1 Cor. 11.25 therefore not a Covenant properly conditional or having faith for a condition as Works were in the Old Covenant I shall adde no more under this head lest I bee reproved for furnishing so large a Porch to so little an house The New Covenant is a Covenant of Grace distinguished from the Old in the fulnesse thereof The Old Covenant had but the shadow of good things but the shadow of Election Vocation Justification c. The High Priest was but a shadow So the Temple the Sacrifice the Peace Heb 10.1 2. None fully purged or fully pardoned or furnished with a full answer to every charge and challenge of the Law Heb. 9.9 But the New Covenant hath the substance being full of Christ it is full of grace and truth For by one offering hee hath perfected for ever them that are sanctified Heb. 10.14 Under this Covenant no more conscience of sin Heb. 10.2 not that a man is past sinning or past feeling but because hee is past charging Rom. 8.33 34. No more conscience of sin as transgression of the Law which is a Law of sin and death Rom. 8.2 No more conscience of sin as a debt to that Law and so needing new Sacrifice but as Christ made satisfaction once and at once Rom. 6.10 Heb. 7.27 1 Pet. 3.18 so hee is made righteousnesse The Old Covenant was a weak Covenant not in commanding or condemning power it is able to damn a whole world for disobedience but in helping a poor miserable undone creature Rom. 8.3 What can the Sun do for a blinde man a Physitian may help nature but cannot give it the Old Covenant is like unto those Physitians upon whom the woman that had the Bloody-issue waited twelve years and spent all her substance being never the better but the worse The New Covenant is like unto Christ if wee touch but the hemm of that Garment there is healing which doth not onely declare a Law for the heart but also write it upon the heart not impose a duty onely but dispose unto obedience administring not onely the letter but the Spirit 2 Cor. 3.6 The Old Covenant is like unto Moses the Minister thereof who could not lead the people into Canaan The New is like unto Joshua a Type of our Jesus under whom the Tribes received their Inheritance Compare the times of Moses and Joshua and you will finde a fulnesse of grace in Joshuahs time Compare the times of the Old and New Covenant you will finde a fulnesse of grace in the New Covenant time exceeding fulnesse comparative with the former time 1 Moses his Spies brought up an ill report upon the good Land Numb 13.32 but Joshuahs returned with glad tidings Jos 2.23 Vnder Moses the Land is seen as a Land to bee obtained by warlike performances and the enemies being mighty they are discouraged Under Joshua the Land is seen as a Land of Promise to be given unto them in faithfulnesse Reformations under the Old Covenant commonly miscarry men are discouraged and run from Moses backe again into Egypt when corruption and temptation shew themselves men say as the Prophets servant Alas what shall wee do Under the New Covenant mans eye being open unto the Lord they can say with the Prophet There are more for us than bee against us and with the Apostle Wee can do all things Jesus Christ strengthning of us 2 Moses led the people toward the Land within sight of it and left them Joshua led them into Canaan Under the Old Covenant men may bee toward the Kingdome and nigh unto it but under the New they enter it and possesse it Agag may bee taken prisoner and bound under the one but hee is hewn in sunder and destroyed under the other 3 Under Moses Circumcision was neglected during the time that Israel was in the Wildernesse Under Joshua it was renewed Jos 5.5 9. So under the Old Covenant men are driven from iniquity by fear of punishment or dragged on in a way of duty by hope of reward the heart not yet set against that nor for this Vnder the New Covenant the heart is circumcised to love the Lord and thereby sweetly drawn after him 4 No Jubilee was kept by Moses nor by the people in his time but

to Creature injoyments render it double hard to say Amen unto the Will of God when sufferings lye there but the greater endearance of God and Christ to a Soul the more easily will it rise to a gracious submission either in the witherings and denials of or parting with earthly things 1 Corinth 13. vers 4. Charity suffereth long vers 7. beareth all things endureth all things As when men so also when God and Christ are the Objects loved there will be a patient bearing from their hands things which if they came from such as were not dearly loved would hardly be endured It was doleful news to the Disciples to hear of Christs departure yet saith hee John 14.28 If yee loved me yee would rejoyce because I said I goe unto the Father so that love to Christ i. e. if strong will carry out to not only a free but cheerful submission unto Christ in the hardest things 3 Eye much the manifestations of Christs love and affection to you in the various expressions of it there may be a recollection of many former experiences even of the Lords working up your hearts into a submission unto his will in former straights yea you may look upon such words or promises as have a natural tendency to allay such disquiet of heart as you are under and yet these may but discover your duty and you may feele no strength coming along there-with enabling you to rise up unto it but at last by an eying the sweet discoveries of Divine love in former experiences or present afflictions in affording so many returnes of prayer you may be powerfully engaged unto a willingnesse to doe or suffer any thing that the Lord shall see it meet to exercise you with that so you may returne love for love Heb. 12.5 6. Nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth This doth clearly evid●nce that an eying Divine love in afflictions is a choyse preservative against Soul-faintings under them Wee shall adde no more but this that one of us was an ear-witness that some of the Sermons in the ensuing Treatises were preached by that Servant of Christ Master Tillinghast And others are as they were found in his Notes only a graine of allowance must be afforded for mistakes in transcribing and printing Thus desiring that a blessing from above way attend these labours we remaine 9th Month 6th day 1657. Yours to serve you in the work of the Lord Sam. Petto Sam. Manning Sam. Habergham Errata PAge 24. line 17. make the comma at wherein instead of at going p. 25. l. 19. for at last read and therefore p. 53. l. 23 adde when it pleased God to reveal c. p. 55. l. 32. r. tread on p. 60. l. 11. for them r. him p. 61. l. 19 20. r. force for forceth cause for causeth set for sets Reader That thou mightest have a taste of the spirit of the Author and some other precious men as to their asserting and pleading for this Cause of Christ this is added Sir YOurs I received both which have been a refreshment to my spirit I much rejoyce that there is a remnant at this day even among us that sympathize with the suffering cause of Christ and are kept faithfull to their Lord in this hour of temptation although my employments are so many that time is very precious with me yet could I not upon the reading of yours but make return of a few lines for this is the day in which Saints are called to speak often one to another God is trying his people with such trials as they have never before met withall I mean in respect of the wonderful difficultie of judging things and causes at this day one thing hath been a sore temptation to mee oftentimes about the Cause of Christ now viz. the many passions and weaknesses that have appeared in those who now among us stand up for it I know not but that it may have been the temptation of other spirits I may say as to my own it hath been the greatest of all I have had many times reliefe against it from such like considerations as these 1 The Mercy approaching is a great New Covenant Mercy New Covenant Mercies call not for worthinesse in the recipient but are alwayes so ordered as to be given forth when the receiver is most unworthy 2 That it hath beene a part of Saints weakness in former Ages to judge of Causes by persons God in this day would have his people to judge of his Cause by his Light alone laying aside the consideration of persons the effect of which ordinarily is in those that steere this course a founding their faith not in the Word or Power of God but in the wisdome or holiness of man 3 That by how much the greater the Mercy expected is by so much the greater must the trial of faith fore-running it be now no trial of faith to a truly gracious conscientious soul is greater than this 4 That in case suffering Saints in this day and in this Nation more especially wherein Gods remnant is great should bear forth their testimony with that eminency of Grace which Saints formerly have done in an ordinary way that stop which must be for a while to the work for the bringing about the all-wise and determinate Counsel of God could not have been thus long for hereby Saints would have had their eyes open presently and their eyes being generally opened such is their power this day in the Nation that in an ordinary way the wheele would turne 5 The Kingdome of Christ could not as it must come without observation if eminent marks and characters of Holiness were written on the faces of all those that should plead or suffer for it 6 Many must stumble and fall be snared and broken and taken and that by smiting against the stone who being enlightned would not dare to doe it were not such things as these viz. Saints weaknesses and passions laid before them as stumbling-blocks to set their Natural Consciences at liberty 7 Davids Kingdome the Tipe of Christs did arise with manifest offence in respect of its followers 2 Sam. 22. 8 Christ when hee rides as King chuseth a Colt to ride on an untamed and unruly Creature and the Colt of an Asse a simple and uncomely Creature to the eye Saints failings have hitherto been blemishes to the cause but God is removing of them and it is observable that as late sufferers have gone with more clearness into suffering so the Lord hath made them sensible of those things in which their brethren have gone awry IN this Letter he writes some passages concerning three late Sufferers in this cause One of those Worthies lately confined his carriage with us was with so much grace and humility not knowing himself among us as to outward respects and withall carried it with such tenderness as did rather tend to the allaying our spirits and making them more serious than any way to

the incensing of them and making them rash and furious against the present powers And as for the two others I have coppied out part of a Letter received from each NOw dear Sir I begge your prayers that I may bee kept in the houre of my trial from the evil of every temptation incident to such a condition and may bee enabled to doe or to suffer whatsoever the will of the Lord is I am a poor Creature and when I look upon my self I am ready to say Surely the Lord will not make use of such an unworthy Creature as I am in any such Honourable work in the World as to bee counted worthy to suffer or doe any thing for his name But when I consider in whom persons and performances are accepted and made worthy I am silent and can only say I am in the hand of the Lord let him doe with mee as seemeth good unto him Indeed I have an unruly Natural temper that is ready to be running out to wrathful wayes pretending the accomplishment of the righteousnesse of God thereby but I desire to look on it as my burden and shame and to bewaile it both in my self and others in whom I judge I see too much of it especially some suffering Saints both in their speaking and writing which is a sore blemish making them much unlike our Lord and Master who when hee was reviled reviled not againe and when evil entreated threatned not neither doth it answer that blessed counsel Psal 37. throughout O could we be found more in Christs Lamb-like posture in which he overcomes Revel 17. we should also bee more glorious and speedy over-comers Faith and Prayer when joyned with humility meekness and patience seldome misse an eminent successe whatever it bee they contend against this is a portion my Soul wants begge it for mee and exhort to it in others SIR I shall not detain you longer but let you know that hitherto the Lord hath been with me and I find that Christs Sufferings have so large a present allowance that even besides the future wages of Glory which shall bee revealed in us wee are gainers of more than can bee spoken Love Light Freedome Power and what not that is good for us and truly Gods choyse hath been so clear both as to matter and manner of Sufferings that were it to begin again I think wee should be rather apprehensive of being over-set with the honour and comfort than to bee sunk with fear or trouble but whether the Baptisme is fully accomplished is yet to mee a question me thinks this is too casie for a Crown the drops of bloud are yet to come at least it must not bee my will but the Lords and if the remainder of wrath shall be restrained it must bee from them that lye free among the dead over whom the worldly life hath no power no more than the second Death so that if our Father sees wee may bee without danger to our selves or hazzard to his own concernments adventured a while longer in this world of trouble and temptation hee may suspend taking us to himself and yet surely the fiery Chariot must be made ready the Lord grant that our faith fail not if wee boggle at the passage wee may come short of the Kingdom living testimonies of dying Saints for their Lord and Master did make a quick dispatch of worldly Principalities Kings of Armies must flee apace when God gives the word and the company grows great that publish it The Contents of the ensuing Treatises 1 The Conformity of a Saint to the will of God On Act. 21.14 THe Text opened and explained Page 1 Doct. That it is a great and special duty lying upon Saints even in the most hard and difficult cases to have their wills bowed and submitted to the will of God p. 2 The definition of Divine submission to the will of God p. 3 opened p. 2. to 8 The Division of this submission to the will of God p. 9. opened p. 9. to 11 The Obligation lying upon the creature to submit to this will of God 12. This opened in many particulars to p. 14 The Excellency of this blessed worke set forth in several particulars p. 14. to 16 The Evil of not submitting to the will of God the greatness of it set forth in several particulars p. 16. to 18 General Rules to bring us to and further us in this submission p. 18. to 20. Cases of Conscience about submission of our wills to Gods p. 20. to 66 2 The will of God and Christ concerning Sinners On Gal. 1.4 The Text opened page 67 68 Doct. That the Salvation and Sanctification of poor sinners is the will of God the Father and the Lord Jesus Christ p. 68 What Will of God is here spoken of p. 69 That it is the will of God and Christ sinners should bee saved proved p. 70 Christs will manifested in two particulars ibid God the Fathers will shewed in several particulars p. 71 to 75 Reasons why it must needs bee that God the Father is willing p. 75. to 81 Reasons why it must needs bee that Jesus Christ is willing from p. 82 to 90 Object If it bee thus Then will it follow that all sinners must necessarily bee saved This answered p. 90 91 Object That God will have all men to bee saved answered p. 92 Object But what incouragement doth this afford to the faith of poor sinners to say God and Christ are willing c. Answered ibid. Object But if it bee not the will of God and Christ that all sinners should bee saved then I may presume in laying hold on the Premise because I may bee one of those whom it is the will of God not to save Answered ibid. Object But would it not bee better for the faith and comfort of poor souls to say that God would have or that God doth will it that all should bee saved Answered ibid. Use 1. Then let poor sinners hence be incouraged notwithstanding all the suggestions of Satan and cavils of their own hearts to come to Christ for salvation p. 94 95 Use 2. Comfort to the Saints your salvation is sure you have God and Christ the will of either ingaged for you p. 96 Use 3. Duty to the Saints Then bee you willing to doe or suffer any thing for God p. 97 3 No Condemnation to them that are in Christ Jesus Proved in Seven Sermons on Rom. 8.1 Serm. I. The Text opened p. 98 Doct. Souls interessed in Jesus Christ are persons priviledged and exempted from Condemnation p. 99 What is meant by Condemnation opened p. 100 to 103 Why souls in Christ must needs bee freed from it p. 103 to 105 What that is which frees those which are in Christ from Condemnation p. 105 106 How great and glorious a Priviledge this is shewed p. 107 to 100 Objections answered p. 110 111 Use 1. See then what a vast difference there is betwixt the condition of one that hath interest

from the seventh that the first glorious appearing of God at this time it shall bee amongst the common people the tents of Judah as vers 7. i.e. such as have not sumptuous Pallaces to dwell in but are right Jacobs plain men dwelling in Tents poor people or the meaner sort of people not the poorest of all who have no Tents no place of habitation but are very vagrants and beggars nor the richest who have their Pallaces and royal houses but a middle sort of people living in a plain but an honourable and comely way as the way of living in Tents was these shall God first gloriously appear amongst and the reason seems to bee given in the seventh verse That the glory of the house of David i.e. that such as are of Princely and noble blood dwelling in Courts and sumptuous Pallaces or depending upon such places may not magnifie themselves against i.e. may not as all along from the beginning of the world to this time it hath been an usual custome for noble men great men learned men to magnifie themselves against and despise others exalt themselves above poor meaner ignoble unlearned men thinking themselves better than they and despising of the other in their eyes no but that they may clearly see that what these want in other things which they have God hath over and above made up to them in his glorious appearances amongst them and discoveries of himself to them Now I say God shall first begin to work not upon the Governours themselves but upon the common people or the middle sort of people which shall bee under their rule and government Gods first glorious appearances shall bee amongst these which shall dwell in Tents and the Governours they seeing this how wonderfully God doth appear for this people and owns them shattering all that do but lift up a hand against them to peeces and brings all plots and counsels against them to nothing they shall bee so strangely convinced that they shall say in their hearts i. e. privately it may bee either for shame or for some other carnal by-respect they shall not own them publickly any farther than as they are Magistrates to use means for their defence or as they clearly see them to bee loyal subjects so to allow them as subjects their liberty to serve and worship God according as they are convinced his will is and they ought to do but yet they shall say in their hearts the inhabitants of Jerusalem my strength for this shall bee is but put into the Text in the Lord of Hosts their God as to say Well now wee plainly see where our strength lyes this is the very people wee must own and stick too or assuredly wee go down for this wee clearly behold that the Lord of Hosts is their God and if wee do but stick to this people wee shall have their God going along with us and therefore without any longer controversie here lyes our strength wee stand or fall in owning or disowning this people Again vers 7. Wee have somewhat more spoken concerning the Governours of Judah by way of Prophesie and that is Gods glorious appearance for them and in their behalf they no sooner come to own the people of God though it bee but secretly to say surely these are Gods people here lyes our strength wee will therefore stick to these but presently God sticks to them and appears for them and makes them terrible to all theirs and his peoples adversaries no sooner doth any state own Gods people but hee owns them Now what is it is spoken of the Governours of Judah Why this I will make the Governours of Judah like a hearth of fire You know take ever so much wood and lay it on a hearth of fire and the hearth of fire makes away with it and it is consumed And take a sheaf or stack of corn though ever so great and put but a torch into it and that will consume it all immediately so saith God shall the Governours of Judab bee they shall consume and devoure all the people on the right hand and on the left c. wee see here by the by what is the way to make a state or a Kingdome happy to make them prosperous and terrible to all Gods enemies why to own the people of God In vers 8. Wee have a precious Prophetical promise made to the Inhabitants of Jerusalem as of Gods protection over them In that day shall the Lord defend So likewise of his wonderful blessing that shall in the last dayes bee upon them in the abundant increase of their gifts and graces God will not onely preserve their bodies from the rage and fury of wicked men but hee will exceedingly inrich their soules with the heavenly blessings of his Grace and Spirit He that is feeble among them at that day shall be as David that is poor weak feeble Saints shall at this time have as much knowledge and grace as David i.e. as the most eminent of all informer ages for David was the most eminent in his age And the house of David shall be as God that is such as before were eminent in gifts and grace shall now have their gifts and graces so exceedingly increased that they shall seem rather like Angels than men In the following verses to the end of the Chapter wee have a repetition of what went before in which that which had been more largely treated of in the foregoing verses viz. Gods preservation his people from their enemies and ruining of his enemies is but briefly touched vers 9. and that which had been but touched before viz. of the powring out of the Spirit in vers 8. is now more fully opened and handled in the verse of the Text and the following verses And I will pour upon the house of David The Text as the whole Chapter is a glorious Prophesie made to the last times In it wee have 1 A promise of a gracious effusion or pouring forth of the Spirit wherein wee have 1 Who poures and that is God I will poure 2 Upon whom i.e. The house of David by which may bee understood men of a higher ranke the house of David was the Royal house and those that came there of were of the Blood-royal And the inhabitants of Jerusalem i.e. men of a lower ranke the meaning is God will in these dayes poure out his Spirit upon all sorts high and low Prince and people as Joel saith Chap. 2. end All flesh These words litterally they are spoken of the Jewes when they shall bee converted spiritually they belong to Christians 3 What he poures the Spirit which hath here two things attributed to it or two titles given it First A Spirit of grace so called either because it is the original or begetter of all grace in us or because it is given us of grace The gift of the Spirit is a gift of free grace I rather incline to this than the former because so it is more distinct