into the things of he Gospel in a notional way as he takes up these things by relation of others and beleeving and giving credit to those Principles which from relation he hath received he is able by his parts and reason and Natural understanding to deduce and inferre from these other Principles and Conclusions whereby in a Notional way he may by meer parts of Nature attaine to a competent measure of Gospel-knowledge yet the things of the Gospel as they are the things of the Spirit i.e. things made out to him not by relation of others but by the inward revelation inspiration and teaching of the Spirit of God are Mysteries to him they are things out of his sphere which his reason and natural understanding cannot reach and therefore he is blinde in these things A blinde man we know can guesse at things when he hath them declared to him by relation of others which have their sight and see those things but though he guesse at them yet hee cannot passe a right judgement upon them his conceptions are dark and cloudy various and too and fro and not those clear and stedfast conceptions which another man which hath his sight and sees and beholds these things hath of them So a Natural man when hee hears the things of the Spirit discovered to him by another which sees and enjoys these things he though he have not the Spirit yet by his reason and parts he can Divine and guesse at these things but in respect of clear and certaine conceptions hee hath them not so all these things are Mysteries and Riddles to him And hence it is because the Natural man neither doth know nor can know wanting the true inward Spiritual light what manner of things the things of the Spirit are nor what manner of walk this Gospel-walking or walking after the Spirit is therefore is he uncapable of passing any right or true judgement upon the actions of the Spiritual man or Gospel-walker I say a natural man cannot pass a right judgement upon the actions of one that is a Saint or Son of God and led by the Spirit because they are things beyond his sphere and out of the compasse and reach of his understanding As saith a godly man Valdesto Consid 95. take a Worme that is bred of the corruption of the Earth this Creature is not able to conceive of the Generation of the Sons of men how one man is generated of another nor of the actions of Mankind because all these things are things alienated from her generation yea put the case one worme should understand this and goe about to make other worms capable thereof yet could she never doe it because these are things alienated from their generation so take a Natural man he is altogether unable to passe a right judgement upon the actions of the Sons of God which they doe as led and guided by the Spirit because these are things altogether alienated from that which he in a Natural way doth feeles knowes or experiments in himself yea should one Natural man bee able to passe a right judgement upon the actions of a Spiritual man yet could he not make others capable thereof because the judgement of Spiritual things is a thing alienated from their generation Therefore saith the Apostle 1 Cor. â— 15 The spiritual man judgeth all things c. that is the spiritual man hee can see quite through another man he can see through his actions and designes what hee can doe and whither all tends hee can see through the Principles of another what they are what good there is in them and how they will hold but hee himself is judged of no man that is no man which hath not the Spirit is able to judge of him his actions principles c. wherein hee is guided by the Spirit the walk and actions of the Spiritual man are a Mystery and Riddle to other men whereas their waies and walkings are clear to him And truly the consideration of this hath oftentimes made me afraid to pass a judgement upon the principles or actions of such men whom I have seen to have more of the power of the Spirit than my selfe had Vse 3. This truth is a Touch-stone to try mens persons and actions by would we judge of men would wee judge of actions what in deed or in truth they are the judge of them by what there is of the Spirit in the one or the other 1 For Persons the great difference all along the New Testament betwixt Saints and Sinners is this and only this one hath a Spirit the other not Saints have a Spirit Sinners have not the Spirit We have the Spirit saith Paul and again If any man have not the Spirit of Christ he is none of his He makes the great business of judging persons whether they bee right or wrong sincere or hipocrites sound or rotten to lye in this the having or not having of the spirit In the Primitive times when Christians came together they used to ask one another Have you received the Spirit they did not judge of men as wee doe now such a man is a good man he praies hears c. no but hath the Spirit there are a hundred things which men look upon and call godliness which indeed are no part of it for a man to pray and performe some Moral duties which Natural Conscience may compel a man unto this doth not make a man a godly man but this is that which makes a man a godly man indeed and distinguisheth him from all the Sinners of the World the having of the Spirit therefore Christ when he speaks of sending of the Spirit Joh. 14. he saith I will send the Spirit whom the world cannot receive this is that wherein a Saint out-strips and goes beyond all the world besides hee hath the Spirit which the world cannot receive 2 For actions would wee know whether such a mans actions are right or wrong look to this doe they come from the Spirit one man may doe the same things for the outward work as another doth and yet one may be right and the other wrong one may be a gospel-Gospel-work the other not because one may come from the Spirit the other may be only flesh springing from Natural Conscience or Natural parts gathered up together Judas repented as well as Peter but Peters coming from the Spirit and Judasses not his was a Gospel-act and not the other It is not the outward walk but the inward principle that makes the difference of walking Vse 4. Then hence let us learn not to put too much in any outward forme I am not of their minde who are against all formes for out ward formes there are as well as duties of Christs owne institution but this I say sith Gospel-walking is walking after the Spirit let us not put too much in the forme Some men there are that put too little in the forme and so they throw it by others put too much
in Christ and another man ibid. Use 2. How blessed is the condition of every one that hath interest in Christ ibid. Use 3. Then how great a sinne and how much below their condition is unâ—â—leef in the people of God p. 112 Vse 4. This casts many persons and brings most men under condemnation ibid. Vse 5. This is comfort to the Saints against the guilt of all sin whatsoever p. 114 Serm. II. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ p. 115 That Saints have in-being in Christ proved p. 115. to 118 What in-being in Christ Saints have shewed p. 119 120 That by in-being in Christ Saints are freed from Condemnation proved p. 121 122 Object But I fear I have no in-being in Christ for surely had I in-being in Christ I should grow and thrive more than I doe c. answered p. 123 Object But my doubt is not so much about Gifts as Grace I doe not finde my self to grow in grace and this begets all my fears answered p. 124 125 Object But I doe not only finde a want of growth in grace but I clearly finde a declining in grace both in root and branches c. answered p. 126 Vse This shews us the glorious priviledges of all those that have in-being in Christ they are freed from condemnation p. 127 Serm. III. What is meant by Flesh and what by Spirit shewed in the general p. 130. to 133. in particular p. 133. to 136 What is meant by Legal walking shewed p. 137. to 140 When a mans walk may bee said to bee such a pure Legal walking or a walking after the Law as it is a Covenant of works shewed p. 140. to 145 Serm. IV. Why Legal walking is called walking after the flesh shewed p. 147 to 150 That those persons who are freed from Condemnation doe not walk legally or after the flesh shewed p. 150. to 152 An Objection answered p. 153 154 Vse 1. This discovers to us that there are abundance of rotten-hearted Professors in the World p. 155. to 158 Vse 2. By this we may also take a scantling of our actions as well as our persons p. 159. to 161 Vse 3. How sad and pittiful is the condition of Legal walkers they walk after the flesh p. 162 Serm. V. What Gospel-walking is shewed p. 164. to 166 That the Moral Law in Gospel-times is a rule to Beleevers proved by eight Arguments p. 167. to 172 That it is a rule only as it is in the hands of Christ proved by several particulars p. 172. to 174 Quest But how or in what way are wee to conceive of the Law as it comes in the hands of Christ answered p. 174. to 178 That to yeeld obedience to the Law as it is in the hands of Christ is Gospel-walking proved p. 178 179 Two great mistakes corrected p. 180 181 Serm. VI. When a mans walk may be said to be a Gospel walk or a walking after the Gospel p. 182 What is the Gospel Principle p. 183 Quest How shall I know whether the Spirit is the principle of my obedience answered p. 184 What are Gospel Motives p. 185. to 193 What are Gospel ends p. 193. to 201 Why Gospel walking is called walking after the Spirit p. 201 202 That all those that are freed from Condemnation walk after the Gospel p. 203 204 Serm. VII Vse 1. Hence we may learn the excellency of a Gospel walk p. 205 206 Vse 2. This shews us why there is such a mystery in Gospel walking that a meer Natural man cannot conceive what manner of walk a Gospel walk is p. 207. to 209 Vse 3. This truth it a touch-stone to try mens persons and actions by p. 210 Vse 4. Hence let us learn not to put too much in any outward forme p. 211 212 Quest But when may a man bee said to put too much in an outward form answered p. 213. to 218 Vse 5. Then you which are Gospel Saints follow the Spirit ibid. Quest But how shall I come to this to follow the Spirit answered p. 219 Quest But put the case the Spirit of God goes before me and I doe not know the same how shall I come to know it answered p. 220 221 4 Christs love to his owne On Joh. 13.1 The Text opened p. 222 223 Doct. Christs love to his owne is a choyse and an everlasting love p. 224 Who are meant by Christs owne ibid In what respects Beleevers are called Christs owne p. 225. to 231 That Christ hath a love to his own proved p. 232 That this love of Christ to his owne is a choyse and an everlasting love p. 233 234 The Application 1 Christ will not see his owne want p. 234 2 Let wicked men take heed how they wrong Beleevers p. 235 3 Let not Saints injure one another ibid. The second part of the Application 1 A Saint can never fall from the love of Christ p. 236 2 How blessed is the condition of the poorest Beleever ibid. 3 How then doe the Saints injure Jesus Christ c. ibid. 4 Take heed of sinning against this love p. 237 5 Serve God freely and without fear ibid. 6 Labour to get a portion of this love ibid. 5 True Gospel Humiliation On Zach. 12.10 The Text opened p. 240 to 251 Obs 1. That the pouring out of the Spirit upon any soul is the proper and peculiar work of God p. 252 Obs 2. In the last day 's the pouring out of the Spirit shall be very general p. 253 Obs 3. All grace is from the Spirit of God the spirit of grace ibid. Obs 4. The gift of the Spirit is the gift of Free Grace p. 254 Obs 5. One maine and special work that the Spirit of God puts souls upon where it is is the work of Supplication or Prayer ibid. Obs 6. In the last dayes there shall bee a greater pouring forth of the Spirit than or dinary p. 255 Obs 7. The sins of Beleevers doe pierce Jesus Christ p. 256 Obs 8. Christ must be looked upon as pierced by us before we can mourn ibid. Obs 9. When Christ is looked upon as pierced by us then we shall mourn ibid. Obs 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning ibid. Obs 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit ibid. Obs True Gospel Humiliation doth arise from a looking upon a pierced Christ ibid. That it doth not arise from any other thing and doth from this proved p. 257 What manner of looking upon Christ this is p. 258 How this looking upon Christ as pierced for sin begets this true Gospel Humiliation p. 260. to 264 6 The most effectual means to kill and subdue Sin On 1 Joh. 2.2 The Text opened p. 265 Obs 1. That the end of Gospel revelation is to keep men from sin p. 266 That this must needs be the end of Gospel
of his care and love towards his sheep expressed in his knowing owning of them preserving them bringing them to his fold and laying down his life for them concludes all with this This commandement have I received of my Father As if hee should say It is my Fathers Commandement that I should take care of own my sheep bring them into the fold dye for them Now this will and command of the Father it cannot but have special influence upon Jesus Christ to make him willing to save sinners especially it we do but consider two things 1 That this command of the Father it was a special command given to Christ as hee was Mediator or as he was our second Adam As the first Adam had one special command over and above the Moral Law which was written in his heart in his first Creation viz. of not eating the forbidden fruit which was given him as godly men speak over and besides all the ten Commandements to bee a trial a signe or symbole of his obedience to all the rest so as that by his eating or not eating of the forbidden fruit God would judge of all his other obedience So this command of dying to save sinners it was a special Law given to Christ as second Adam over and above the Moral Law which is common to him and us to be as a sign or symbole of his obedience to all Gods other commands so that had Christ failed here God would have accounted him obedient in nothing Yea God the Father layes this upon Christ that look as hee did expect his love hee should bee mindful to perform this his command and therefore from his obedience hereunto hee comforts himself in his Fathers love that hee did love him Joh. 10.17 18. Therefore doth my Father love mee because I lay down my life that I might take it again No man taketh it from mee but I lay it down of my selfe have power to lay it down and I have power to take it again This Commandement have I received of my Father 2 That this will or command of the Father it remains and is infull force even to the last day so long as there are any poor sinners whom the Father hath given to Christ unsaved as Joh. 6.39 40. And this is the Fathers will which hath sent me that of all which hee hath given mee I should lose nothing but should raise it up again at the last day And this is the will of him that sent mee that every one which seeth the Son and beleeveth on him may have everlasting life and I will raise him up at the last day Christ cannot quit himself of this command untill the last day till such time as hee hath brought all those souls whom the Father will have to bee saved into Heaven 2 Because not onely his Fathers command but his own interest is much ingaged in the salvation of sinners and therefore hee must needs bee willing Every one is willing with that wherein his own interest lyes 1 The interest of his honour and advancement hee should lose much of his honour should not sinners bee saved It is a dishonour to take a work in hand and not go through with it it argues either want of ability or unfaithfulness Christ hath taken the work in hand There is a twofold glory that Christ hath a Personal glory and a Mediatory glory which undoubtedly is and shall bee a very great addition to Christs personal glory of which Christ speaks Joh. 17.10 And all mine are thine and thine are mine and I am glorified in them As a Prince may have a twofold glory by noble birth and noble atchievements and the latter is a great addition to the former Now though Christ should have his personal glory though sinners should never bee saved yet his glory as Mediator that should bee lost 2 Of his Pleasure Christ takes abundance of pleasure in the salvation of sinners as Prov. 8.30 31. Then was I by him as one brought up with him and I was daily his delight rejoycing alwayes before him rejoycing in the habitable part of his earth and my delights were with the sons of men Joh. 4.34 Jesus saith unto them My meat is to do the will of him that sent mee and to finish his worke Luke 10.21 In that houre Jesus rejoyced in Spirit and said I thanke thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight compared with 17. and 18. verses And the seventy returned again with joy saying Lord even the Devils are subject unto us through thy Name and hee said unto them I beheld Satan as lightning fall from heaven Now should hee not bee willing to save them all this should bee lost 3 Of his gain this should bee lost should hee not bee willing to save sinners because Christ can put his death to no other use For a man to give much for a thing which can bee put but to one use and when hee hath it not to put it to that use but resolve the contrary is to throw his mony on the Dung-hill Now Christ can put his blood to no other use it cannot bee laid out for the use of Angels because it was a sacrifice offered up in anothers nature and not in theirs Heb. 2.16 For verily hee tooke not on him the nature of Angels but hee took on him the seed of Abraham yea the good Angels though they are confirmed by Christ yet is it not by Christ as Mediator but by Christs personal mediation Christ is head of Principalities and Powers but not as hee is Mediator so onely hee is head of the Church but as hee is the second person should Christ bee head to them as Mediator there would bee no difference betwixt Christ being a head to Angels and men And as for the bad Angels they are excluded from it so that Christs blood can bee put to no other use 4 Of his Fathers love for his Fathers love seems to bee linked to his obedience in this particular as Joh. 10.17 18. Therefore doth my Father love mee because I lay down my life that I might take it again c. This Commandement have I received of my Father These four things wherein chiefly mens interesses do lye viz. their credit honour or advancement their pleasure profit and love of friends Christ should lose all these should hee not bee willing that sinners should bee saved 3 Because the several offices of Christ would bee in a great part frustrated should not Christ bee willing to have poor sinners saved As for the Prophetical office what use would there bee of his teaching either outwardly by sending forth Messengers and Ambassadors or inwardly by his Spirit were hee not willing sinners should bee saved except it were to aggravate mens condemnation onely For the Priestly office what use would there bee of Christs
is usual in Scripture-language to give the name of Flesh to the one and Spirit to the other The Law is called Flesh Rom. 4.1 compared with 2. What shall wee say then that Abraham our Father as pertaining to the Flesh hath found for if Abraham were justified by works hee hath whereof to glory but not before God Phil. 3.4 Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof he might trust in the flesh I more Comp. with the 6. v. concerning zeal persecuting the Church touching the righteousnesse which is in the Law blamelesse The Gospel is called a Spirit 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the letter but of the Spirit Both are together under these names or titles Gal. 3.2 3. This onely would I learn of you received yee the Spirit by the works of the Law or by the hearing of faith Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh What hee calls works of the Law and hearing of faith in vers 2. hee calls Flesh and Spirit in the third Again the old man is called Flesh Gal. 5.19 Now the works of the Flesh are manifest which are these adultery fornication uncleanness lasciviousnesse c. compared with Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin The new man is called Spirit Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you c. both together are under these names Rom. 7. last So then with the minde I my selfe serve the Law of God but with the Flesh the Law of sin Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh Matth. â—6 41 The spirit indeed is willing but the flesh is weak Now that there is good reason why wee should take both these and not one to hee here meant I think the scope shews us for the Apostle having spoken of both these things in the former Chapter and proceeding onwards to a glorious triumph in this hee takes the rise of this triumph from the consideration of the premises and that of both of them for one alone as may by good reason be made to appear had not been a sufficient bottome for such a triumph as if hee should say These things being so that through Jesus Christ as hath been cleared wee are delivered from the dominion of the Law and also from the tyranny of the old man in us there being now no longer any reigning Law over us nor reigning old man in us I therefore do conclude That there is no condemnation to them that are in Christ Jesus there being no enemy that can do it the Law without and the old man within which onely were able to do it having now no condemning power over them which persons that hee might give an infallible note and character of hee still keeping the scope describes them to bee such Who walke not after the flesh but after the spirit i.e. They are such persons who being by Christ set free from the Dominion of the Law and Tyranny of the old man do not walk after the one or the other and on the other side being by Christ brought under the power of the Gospel and regiment of the new man they do now walk as becomes in some measure Gospel Saints and new creatures These things being laid down and premised wee are to understand the words thus Walking after the Flesh i.e. Either first Legal walking to walk after or according to the Law Or secondly Corrupt walking i. e. to bee wholly and constantly swayed ruled or lead by the principles dictates or motions of the old man or unregenerate part Walking after the Spirit i.e. Either first Gospel-walking to walk after or according to the Gospel of Jesus Christ Or secondly Renewed walking to walk according to the rule principle motions and dictates of the new man or regenerate part in a Saint Now in saying that these two are to be understood by Flesh and Spirit I do not exclude any of those laid down in the general explication of the words no I do think that by Flesh the Apostle may mean all those viz. mans wisdome reason understanding outward priviledges c. and the contrary to these by Spirit But I name these two onely with their contraries because I think that although the other are included in Flesh and Spirit as general termes yet here these are chiefly intended being most agreeable to the Apostles scope and what hee had said in the former Chapter which gives rise to this verse I shall therefore begin with the words as they lye in the first sense to bee understood of Legal and Gospel-walking and so wee have in them two Propositions 1 Legal-walking is walking according to the Flesh 2 Gospel-walking is walking according to the Spirit 1 Legal-walking is walking according to the Flesh In the opening of this I shall shew 1 What I mean by Legal-walking or what it is to walk Legally 2 When a mans walk may bee said to bee such that is a pure Legal-walk 3 Why Legal-walking is called Flesh or walking according to the Flesh 4 That those persons who are freed from condemnation for such our Text imports do not walk Legally or after the Flesh in this sense 5 Answer an Objection and Lastly conclude with Application Of the first viz. What I mean by Legal-walking or what it is for a man or woman to walk legally Answ Legal-walking in the sense wee are now to speak to it is this To make the Law as the same is a Covenant of works the rule of our lives and actions and the alone touchstone to try our conditions by To walke after the Law or according to the Law as the Law is a Covenant of works that is Legal-walking That so wee are to understand here I prove thus because Legal-walking is here called Flesh and the Law is no where in Scripture called Flesh but as the same is considered under this notion as it is a Covenant of works If you take the Law in its self that is for the matter of it the substance of those things the Law requires so the Apostle saith the contrary of the Law Rom. 7.14 The Law is spiritual the matter or substance of the Law is spiritual injoyning spiritual duties requiring spiritual performance and designing to make the creature spiritual so that the Law in its selfe is not Flesh but rather it is a spiritual and an everlasting rule of righteousness But now look upon the Law whensoever it is spoken of under this notion as it is the old Covenant or a Covenant of works and then it is called Flesh I will give you but a few places in Gal. 3.2 3. before quoted when the Galathians were gone from the Gospel to the Law
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
Nature for this reason legal walking may be called Flesh 3 Because of the weakness of such walking Flesh is put in Scripture for weakness so Isa 31.3 Now the Aegyptians are men and not God and their Horses Flesh and not Spirit when the Lord shall stretch out his hand both hee that helpeth shall fall and hee that is holpen shall fall downe and they all shall faile together Spirit hath strength in it but flesh without spirit is a weak thing the more any mans spirit decaies the weaker he growes Now legal walking may be called a walking after the flesh in regard of the weaknesse of those persons who walk in a legal way they are pittious poor weak Creatures there is nothing as a godly man saith in such but wishing and woulding and covenanting and promising and protesting and vexing and fretting no strength at all one day they vow they will leave their sins and the next day they run into them one day they will weep and mourn and howl for the neglect of such a duty and the next day they will neglect it again thus they tugge and pull and worry and weary themselves but are never the near nothing comes of all this they wish and would and have good desires c. but walking legally all is but flesh and flesh is weak so as that after all they are by all their toyling and labouring and the adoe they keep to mend their hearts and tame their lusts as farre from the attaining the one or the other as when they began as far from their journies end after many dayes months and years travells as when they first set out 4 And lastly Because the Flesh or unregenerate part is in a manner maintained alive by such walking my meaning is the more any man walks or acts in a legal way the more active sin is and the stronger his lusts grow and the more doth sin get ground of him As the Gospel will take an advantage to bring a Soul which walks after the Gospel to be more holy and beleeving by his very slips sins and infirmities so the Law doth take an advantage from the very outward holinesse of those who walk after the Law to make them more prophane and licentious than otherwise did they not presse after some outward holinesse and conformity to the Law they would be This the Apostle clearly teacheth us Rom. 7.8 9.10 11. Without the law sin was dead How dead what had sin no life in it till the Law came did the law put life into sin which was not in it before No not so but the meaning is that sin did not shew that livelinesse that was in it although it were there before and not begotten by the law yet till the law came up close to it it did not appear but sin lay as though it had been dead being not so vigorous and active when it saw no law to restraine it as afterwards it grew to be when it saw it self restrained by a law when sin saw the Commandement come to lay bonds upon it then sin which lay as though it had been asseep or dead revived started up and broke all the bonds of the law to peeces Saith the Law Sin I will have you bound and curbed aye but saith Sin I will not be bound and because you will goe to binde me I will stirre and act the more then the Flesh or unregenerate part accidentally gets strength by the law and therefore legal walking may well be called walking alter the flesh 4 That those persons who are freed from Condemnation being such as my text speaks of doe not walk legally or after the flesh 1 If such are dead unto and delivered from the law as it is a Covenant of works then doe they not walk after the law as such for a man cannot be said to walk after that which is both dead unto and delivered from But now those persons who are freed from Condemnation are dead unto and delivered from the law as it is a Covenant of works for this see Rom. 7.4 Wherefore my brethren yee also are become dead to the law by the Body of Christ that yee should be married to another even to him who is raised from the dead that we should bring forth fruit unto God How are Beleevers dead to and delivered from the law Not as the same is a rule of Christian life for so the Apostle afterwards speaks for it ver 12 14. Wherefore the Law is holy and the Commandement holy and just and good for we know that the law is spiritual In this sense hee consents to it vers 16. I consent unto the law that it is good yea delights in it vers 22. For I delight in the law of God after the inward man yea serves it and conformes himself thereto vers 25. So then with the minde I my self serve the law of God but as the same was a Covenant of works holding forth Life and Salvation by doing which was the very sense that those whom the Apostle in this Chapter disputes against did put upon the law and the works thereof as is clear from Acts 15.1 And certaine men which came downe from Judea taught the Brethren and said except yee be circumcised after the manner of Moses yee cannot bee saved and therefore the Apostles exclusion of the law from beleevers must needs lye in that sense which they would have inforced the same upon them viz. as a Covenant of works or as a way or means by observance of which they might obtaine life justification here and eternal salvation hereafter 2 If such have the Spirit of God in them and are led guided and governed in their waies and walkings thereby then doe they not walk after the law as a covenant of works Where is Legal walking is nothing of the Spirit because the Covenant of vvorks gives not the Spirit but now such have the Spirit of God in them Rom. 8.9 But yee are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you now if any man have not the Spirit of Christ hee is none of his and in their walkings are led and acted thereby vers 14. For as many as are led by the Spirit of God they are the Sons of God therefore doe not walk after the Law altering but a word or two and the Apostle from the very same premises makes my conclusion for mee Gal. 5.18 But if yee be led of the Spirit yee are not under the law 3 If the obedience of such persons be true Gospel obedience then doe they not walk after the law as a Covenant of works for then their obedience should be legal obedience to a Covenant of works being legal But the first is true as I prove thus either there is no Evangelical obedience in the world or if there be it must be found in those who are not freed from condemnation in those that are that there is Evangelical obedience none
will deny that this is or can be found in persons actually not freed from condemnation none will affirme therefore it must be in those who are freed from condemnation 4 And lastly Such doe not walk after the Law as it is a covenant of works because did they they could not be freed from condemnation as they are for it is a contradiction to say a man walks after the law i. e. observes the law and is subject thereunto as he that walks after it is and yet to say that the â—aw cannot condemne him if he disobey or break it what is the law if it cannot condemne take away the penalty and you make the law a nullity the force and power and terrour of the law lies in the penalty it inflicts upon Offenders take this away and it remains a law in name not in force or power any longer Obj. But are there not some who cannot in charity but be looked upon as having an interest in Christ so consequently are exempted from Condemnation who yet notwithstanding seeme to be very legal in their walking they have an eye much to themselves and to their owne comfort and happiness in their duties and when they goe about a duty they act much in their owne strength and also are very prone when they have done any good work to rest upon it and to draw comfort there-from now if it be so that those who are freed from Condemnation doe not walk Legally what shall we judge of such persons whom wee cannot but beleeve are gracious and yet have so much legality in them Ans It is one thing for a man to walk legally after the way of the old Covenant and it is another thing for a man to walk by the light and direction of an Old Testament spirit an Old Testament spirit though it have much legality in it yet is it not a pure legal spirit and for a man to walk with an Old Testament spirit though there bee much legality here and there in his walking yet is not his walk a pure legal walk For opening of this consider that the people of God in the dayes of the Old Testament were under a Twofold Covenant at the same time viz. the Covenant of Grace made with Abraham and a Covenant of works given forth at Mount Sinai by the hand of Moses to the Nation of Israel Now being under both these Covenants at once the Covenant of Grace and a Covenant of Works both which had influence upon their spirits their actions were oftentimes mixt being neither purely Gospel nor purely Legal so much as they kept their eye upon the Covenant of Abraham so much they were of Gospel Spirits and their works were Gospel works and on the contrary so much as the Covenant of Moses had command over them and did reach their spirits and Consciences so much their spirits were legal and their actings legal so that there did plainly appear something of Grace and Legality in the Spirit and actings of most of the Old Testament Saints and yet notwithstanding though there was somewhat of legality in their spirits and actings by vertue of their being under the old Covenant yet were not their actings purely Legal nor their walk a pure Legal walk because they had in their walking and acting respect too unto that other Covenant made with Abraham which was a Covenant of Grace Now although this old Covenant was abrogated upon the coming of Christ and is now of no longer force to the Saints in the New Testament yet in regard this Covenant is more natural to us than the other and also was once in being in the times of the Old Testament and the disannulling thereof is not presently made clear to a Soul especially which hath but a little Gospel light it therefore comes to passe that many of the people of God in the New Testament times following too much the natural way and reading of the Old Testament of such a kinde of Covenant that once was in being and not having light enough in the Gospel to see that the same is abrogated and done away they by poring upon these things and considering of them have an Old Testastament spirit begotten in them than is a spirit much like unto the spirit of Saints who lived under the Old Testament by reason whereof those actions and duties which flow from them are like theirs being neither purely Gospel nor purely Legal but partaking somewhat of either Hence sometimes slavish fear sometimes much self-love is discernable in their actions which things are common in Old Testament Saints and yet notwithstanding as those were so may these bee true Saints onely they are of an Old Testament spirit by reason whereof something of the Law and Old Covenant doth stick and cleave to their walkings and actings and there is also something though it may bee under much darknesse of the New Covenant also in these which makes them that they are neither pure Gospel-walkings nor pure Legal but as it were a mixture of either They are in short Gospel Saints but in an Old Testament garb New Testament Saints but of an Old Testament spirit Use 1. Is it so that Legal walking is walking after the Flesh Then this discovers to us that there are abundance of rotten-hearted Professors in the world How many persons are there who walk after the Flesh I mean who are pure Legal walkers Should wee come to those who are Professors the general bulk of Professors who walke in a way of duty and search them narrowly wee should finde ten to one to be Legal walkers All their Religion their duties their prayers tears repentance c. it springs from the Law the Law is principle and motive in their obedience the great and onely wheel and engine that turns all and carries them to all that they do Such a man prayes in his Family is a frequenter of Sermons c. But why Alas hee dares not do otherwise the Law over-rules him the Law hath got command in his conscience so that should hee not pray c. and do some good and avoid some evil hee should have no peace nor quiet within his conscience would bee his tormentor and continually lash him and therefore hee doth these things not out of any love to the thing hee doth no hee hates them counts them his burden and intolerable task and would gladly could hee finde a way to avoid hell and get heaven without doing of any of these things throw off all but because hee knows no other way hee therefore goes on though fore against his will moving heavily as the Egyptian Chariots when they had lost their wheels in a track of duty And therefore you shall observe that such persons when they come to hear of the free grace of God and the Gospel-way to salvation by Christ without the works of the Law if a Minister come and tell them that would they go to heaven and bee saved the way is not to worke
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
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
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
Fiddle my Pot and Tobacco-pipe singing and making merry and jovial and behold that very sin then committed it thrust a spear into the side of Christ O vile creature therefore that I was that ever I did thus the other day I sat dressing and trimming and pricking up my selfe curling and laying out my haire by handfulls three houres together and altogether neglected prayer c. and now I see that sin wounding Jesus Christ The other day I was with my Queans in such a corner c. railing at these Round-heads Independents Sectaries c. and now I see this also wounding Jesus Christ The other day I was speaking evill of my brother grudging against him proud arrogant c. and now I see this piercing the side of Jesus Christ 2 By bringing a pardon in hand to the soul looking upon Jesus Christ brings a pardon in hand to the soule Now a man being convinced of sin and then his sin aggravated to the highest and then a pardon brought this will breake his very bea rt for his sinne to thinke that eyer hee should do thus When a man comes to thinke thus I am the vilest sinner that hath been in all the Country O but yonder Christ hee hath been pierced for my sins and behold I see him And to assure mee that hee is pierced for my sinnes behold God the Father through the wound that was made in his side hath given mee an Acquittance and here I have my pardon in hand which though it hath cost mee nothing yet Christ hath paid dear for it and thinking and beleeving thus hee reflects upon himselfe and his sinnes and his heart melts all into tears and O saith the soule that ever I should do thus that ever I should do thus and now it calls it selfe Wretch and Foole and Devil it hath walked so towards God and it is so incensed against his sinnes that were they flesh and blood to bee fought with as wee fight with men it would presently try its life with them 4 By assuring him of a Crown and Inheritance that God hath laid up for him The Soule lookes upon Christ as pierced and as it is convinced of sinne hath sinne aggravated and a pardon brought So also by looking upon Christ it hath assurance given it of a Crowne it shall one day enjoy O saith the soule now I behold that very thing viz. my sinne which kept mee from enjoying of a Crowne and Kingdome Christ hath taken it away A Crowne from all Eternity was prepared for mee and nothing is in the way to keepe mee from possessing of it but this I have been a filthy sinfull and a foolish creature and have both forfeited my Crowne to Gods Justice and given the same to the Devil But behold yonder Jesus Christ hath bought this Crowne againe for mee satisfying Gods Justice and by force hath taken the same from the Devil and hee gives it mee freely though hee hath paid his dearest blood for it When the soule looks upon this and considers the infinite love of Christ in it and its wretchedness that it should cause Christ to suffer thus much it is even melted and broken to peeces The most effectual means to kill and subdue Sin One SERMON on 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous IN the former Chapter the Apotle laies before Beleevers that plenteous Redemption that is in Jesus Christ and the precious vertue and merit of his Bloud to cleanse poor Sinners from their sins vers 7. But if wee walk in the light as he is in the light we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin and also what riches of pardoning grace and mercy are in God to poor sinners In the first verse of this Chapter hee makes use of these things to stirre up to holinesse of life and modification of sin in all Beleevers These things write I unto you that you sin not as if he should say I doe not write these things that now you might live as you lift and sin boldly because Christs Bloud is so efficacious and Gods Grace so free no nothing lesse but I write these things that from such considerations you might be more provoked to holinesse of life and the mortification of sin in you the end of these discoveries and the use you should make of them is purity not prophaneness holinesse not licentiousnesse These things write I that you sin not By the way observe two things Obser 1. That the end of Gospel Revelation is to keep men from sin 1 John 3.8 He that committeth sin is of the Devil for the Devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the Devil Acts 26. â—â— To open tâ—eir eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Rom. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the Spirit And this must needs be the end of Gospel-Revelation because 1 God sent Christ to this end Tit us 2.13 14. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that hee might redeeme us from all iniquity and purifie unto himself a peculiar people zealous of good works 2 The Gospel is preached to this end Acts 14.15 We also are men of like passions with you and preach unto you that yee should turne from these vanities unto the living God c. 3 The Spirit is given to this end to make us holy 4 It was the end of all Gods administrations it was the end of the Legal administration Gal. 3.19 Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made c. which administration being weak and not able to doe it as Rom. 7.9 10 11. For I was alive without the Law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to be unto death for sin taking occasion by the Commandement deceived me and by it slew me Chap. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the spiit Heb. 7.19 For the Law made nothing perfect but the bringing of a
passed for the poor sinner it is definitive there can bee no alteration of it nor appeal from it because it is the sentence of the highest Judicature a sentence passed in the highest Court which no subordinate power can change or alter Hence likewise in this respect Jesus Christ is of all other Advocates the most useful because hee pleads in such a place where if hee do procure by his mediation an act to bee but once passed in the behalf of the poor sinner whose cause hee pleads there can never bee any repealing of that act but it remains like the Laws of the Medes and Persians irreversible In our Courts of Law a man may have a sentence passed for him to day and against him to morrow and one Court repeals what another enacts yea the Laws and Ordinances of the superior Courts are subject to mutation and alteration but now Christ pleads as an Advocate in such a Court where every Law is binding for ever sentences passed are unalterable O poor sinner if through the mediation of Christ thou hast an acquittance given thee of all thy sins and debts thou owest God it is unalterable If a grant of any favour it is unalterable If a right or title to any inheritance afterwards to bee injoyed it is unalterable What poor sinner is there that would not now run to Christ as an Advocate for the pardon of his sins grace heaven c. which if once granted to him shall bee his surely unchangeably for ever even for ever 2 Hee is an Advocate that is gifted and qualified for the worke Many times a just and righteous cause suffers through the weakness of him that hath the mannaging of it But now Christ is an able Advocate a gifted Advocate one fit for the work See Isa 42.1 2 3 4. Behold my servant whom I uphold mine Elect in whom my soul delighteth I have put my Spirit upon him hee shall bring forth judgement to the Gentiles Hee shall not cry nor lift up nor cause his voyce to bee heard in the streets A bruised reed shall hee not breake and the smoaking flax shall hee not quench Hee shall bring judgement unto truth Hee shall not faile nor bee discouraged till he have set judgement in the earth See how God hath fitted him God upholds him puts his Spirit on him c. But there are two things in a more especial manner which speak his fitness and qualification as to the work 1 Hee shall mannage all his causes very tenderly and so as hee will bee sure they shall not bee the worse by his taking them in hand vers 3. If it bee a poor bruised cause which will hardly hold together hee will bee sure so to mannage it as that it shall not bee broken If it bee a pitions cause that hath abundance of evill in it but a very little that can bee said for it to make it good hee will bee sure hee will not let that little bee lost 2 Hee will bee undaunted notwithstanding all the opposition hee meets with and all the flaws hee findes in the cause hee pleads and never give over till the judgement goes of his side and hence Matth. 12.20 A bruised reed shall hee not breake and smoaking flax shall hee not quench till hee send forth judgement unto victory What is here read truth is there victory noting that whatsoever difficulties or discouragements hee meets with hee will not bee daunted nor give over till hee hath gotten victory in judgement obtained to have the sentence passed on the sinners side bee the cause ever so poor or tottered or bruised that hee pleads Many times when an Attorney or Councellor resolving to bee just sees the cause so ill that hee thinks hee shall make nothing of it hee is discouraged and will not undertake it But now Christ will not bee daunted nor discouraged at the oppositions and discouragements hee meets with but will proceed till hee hath gotten victory in judgement 3 Hee is an Advocate that hath a lawfull call to the Bar. In our Common and Civill Law there are degrees of Lawyers wee have our students at Law our Councellors and Serjeants and sometimes it so falls out that a studient of the Law is better able to plead the Clients cause than a Serjeant yet because hee hath not his degree upon him hee is not called to the Bar and so being not called to the Bar hee cannot plead Sometimes perhaps such a one stands by and hee sees a poor mans cause through the weakness of him that mannageth it go to the wall and hee could help him and would willingly do it but now because hee hath not a call to plead at the Bar hee may not Now Jesus Christ is such an Advocate which is not only gifted and able but hath also a lawful call to the Barre to plead Heb. 5.4 5 6 10. And no man taketh this honour unto himself but he that is called of God as was Aaron so also Christ glorified not himself to bee made an High Priest but he that said unto him Thou art my Son to day have I begotten thee as he saith also in another place Thou art a Priest for ever after the order of Melchisedeck vers 10. Called of God an High Priest after the order of Melchisedeck God called him out to the work he is Christ i. e. anoynted to it yea he is alone called to it there is no other joyned with him as Co-partner with him in this Office which makes his call to the Barre of Gods Justice to plead there in the behalf of poor Sinners so much the greater because the Cause it self of poor Sinners must wholly faile if hee doe not undertake the mannaging of it 4 He is a faithful Advocate Advocates among men are unfaithful oftentimes the poor Clients cause oftentimes perisheth not so much from the unskilfulnesse or weaknesse as the unfaithfulnesse of him whom hee entrusts it with But now Christ is a faithful Advocate and therefore in the text as he is called an Advocate so he is also called the Righteous And so Heb. 2. he is said to bee a faithful High Priest hee is such an Advocate as will not deceive his poor Clients Thou mayest O poor Soul trust thy Cause with Christ he will not deceive thee it is a great jealousie many times a poor man hath and perhaps from ground enough that his Lawyer deceives him Put thy case over to Christ thou shalt be freed of this jealousie 5 He is an Advocate that hath the Law and Justice on his side Many times a good Advocate loseth his Cause because the Law is against him and it would be injustice should he carry it Law and Justice are above the Lawyer But now Christ is such an Advocate as hath Law and Justice for him they are both of his side here the Lawyer if I may so speak is above the Law and here it is Law because the Lawyer saies it in others the Lawyer
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
did give to Christ for man as the words compared with the following verse hold forth he being able to give it its own terms which plainly speaks that the defect lay in man not in the law he is unable to give the law its termes not the law unable to give him life So Heb. 8.7 8. hee speakes of the first Covenant as being faulty i. e. short unable to justifie or save yet to prevent mistakes he strait way in the very next words addes that the fault was not in the Old Covenant it self but in them to whom it was given for finding fault with them he saith Behold the dayes come saith the Lord the fault is found in them not in the Covenant it self So that the truth is the Old Covenant it self was ordained for life able to give it yet could it not give life because they with whom this Old Covenant was made were not able to performe the condition of it give it those termes which it must have and without which it could not dispense life Obj. But it will bee said But why did God establish the Old Covenant for life and yet hold forth this life upon such termes as that the Covenant ordained to life could give life to none This seems to be but a mockery in God Ans Not so for it must be considered what I said before that the Old Covenant was not established for life to this end that life should bee attained thereby but for other ends and designes Now God having other ends and designes in the holding forth life eternal in this Old Covenant then the giving of life which indeed was no end of Gods at all it was therefore no mockery in God for the accomplishment of those other ends to establish it as a Covenant for life eternal which was the best way it could bee established in for the attainement of those ends now the ends why it was by God established as such a Covenant were such as these 1 Because it was a thing of absolute necessity to the end that the righteousnesse of the Law or Old Covenant might bee fulfilled in us as Rom. 8.4 that the same should be perfectly obeyed either by us or by our Surety in our stead Now though God knew full well that wee could not obey it yet to the end that our Surety might stand under it as a Covenant for life and his obedience to it as such a Covenant might bee imputed to us therefore doth God institute it or ordaine it as such a Covenant And to set forth this the two-fold giving forth of the Old Covenant doth excellently accord As the Old Covenant as hath been formerly noted did consist of three parts 1 The Moral Law 2 The Ceremonial 3 The Judicial so it is a thing observable that either were twice given forth from the Lord unto Moses who was the Mediator of this Covenant FINIS Books Printed for and sold by Livewell Chapman at the Crown in Popes head-Alley MR. Greenhils Exposition on the first nineteen Chapters of Ezekiel in three Volumes Quarto Mr. Greenhils Sermons on Christs last Discovery of himself Octavo Mr. Cottons Exposition on the 13. Chapter of the Revelations Quarto Mr. Raworths Jacobs Ladder c. Octavo Mr. Can's Truth with Time proving none of the Seven last Vials are yet poured out Quarto Mr. Can's Time of the End a Treatise about the last Apostacy the Little Horn and the Beast hat slayeth the Witnesses Octavo The Holiness of Church-members Quarto By John Cotton Singing of Psalms a Gospel Ordinance quarto By John Cotton An explicite Declaration of the Testimony of Christ according to the plain sayings of the Gospel c. Quarto By Tho. Moor senior A Treatise of the Person of Christ c. Quarto By Tho. Moor senior An Antidote against the spreading Infections of the Spirit of Antichrist in these last dayes under many vizards Being a Discovery of a lying and Antichristian spirit in some of those called Quakers c. Quarto By Tho. Moor junior The Knowledge of Christ c. Wherein the Types Prophesies Genealogies Miracles Humiliation Exaltation and the Mediatorial Office of Christ are opened and applied By John Davenport of New-haven in New-England The Legislative power Christs peculiar Prerogative By William Aspinwal A Presage of sundry sad Calamities yet to come By William Aspinwal The Abrogation of the Jewish Sabbath or the Sabbath of the seventh day of the week By William Aspinwal Arrows against Babylon By John Pendarves Sigh's for Sion By John Penderves The Fear of God what it is and exhorted to a Sermon preached by John Pendarves The voice of the Spirit A Discovery what the witnessing work of the Spirit is How the Spirit witnesseth Who are capable of attaining the witnessings of the Spirit How a soul may know its injoyment of them By what means a soul may attain them By Sam. Petto A Voyce from heaven a Testimony the Remainders of Antichrist yet in England By Gualter Postlethwaite Christ and Moses Excellency A Triplex Treatise distinguishing the two Covenants By Vavasor Powell Saving Faith set forth in three Dialogues By Vavasor Powell Generation-work in three parts 1 Part shewing what Generation-work is That Saints in their several Generations have the peculiar works of their Generation That it s of great concernment for a Saint to attend to and bee industrious in it wherein the work of the present Generation lyes How a man may finde out that part of it which is properly his work How it may bee so carried on as God may bee served 2 Part being an Exposition of the seven Vials Rev. 16. 3 Part an Exposition of the Prophesie of the two Witnesses from the 11 12 and 14 Chap. of the Revelation To which is added a Key to unlock the mystical Numbers of Daniel and the Revelations By John Tillinghast Mr. Tillinghasts eight last Sermons viz. The Fifth Kingdom founded on the New Covenant The Signs of the Times Christ the only Foundation The promise of the Father The Evil of the Times Look to your aimes and ends The Idols abolished Six several Treatises viz. The promises made and fulfilled in Christ Absolute promises made to sinners as sinners The life of faith in Justification Sanctification Expectation The Saints Anchor rightly cast Christs new Command Of Offences By John Tillinghast Knowledge of the Times or a resolution of the Question how long it shall bee unto the end of Wonders By John Tillinghast FINIS