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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	father_n	hour_n	worship_v	1,498	5	9.4721	5	false

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

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

Elijah's Mantle OR THE REMAINES Of that late worthy and faithful Servant of Jesus Christ Mr. JOHN TILLINGHAST Viz. I. The Conformity of a Saint to the Will of God On Act. 21.14 II. The will of God and Christ concerning Sinners On Gal. 1.4 III. No Condemnation to them that are in Christ Jesus On Rom. 8.1 IV. Christs Love to his owne On Joh. 13.1 V. True Gospel Humiliation On Zach. 12.10 VI. The most effectual means to kill and subdue sin On 1 Joh. 2.2 VII The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh. 2.2 VIII The only way for Saints to be delivered from the errors and evils of the times On I Tim. 6.11 IX Of the Old Covenant from Gal. 4.30 being so farre as the Author had proceeded in a Treatise of the two Covenants before his death Published by his owne Notes Rev. 14.13 And I heard a voyce from Heaven saying unto me write blessed are the dead which dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them London printed for Livewell Chapman and are to be sold at the Crown in Popes-head Alley 1658. To the Reader THis dear Servant of Christ the Author of these Sermons who whilst in the Body lived much in and of the love of our Lord Jesus and is now swallowed up of that love which passeth knowledge who yet doth and I am perswaded will live in the love of many precious * In London Lewes Nudigate Frasingfield Yarmouth Walpoole Walsham Tru●ch c. Saints among whom hee conversed here on earth made it his great designe the love of Christ constraining him both by preaching and walking to promote faith towards Christ and love to all Saints Hee lived much by faith and was often in coming to the Father by the Son as a poor Sinner as he usually expressed it And here I cannot but take the opportunity to say that which I apprehend the Word of Christ and also our experience doe witness 1 That the Act of Faith whereby wee are looking to Jesus coming to him and rowling upon him as the only way to the Father it is indeed the great Act it is that which doth honour God and that which Christ doth honour as a great faith After that poor woman of Canaan Mat. 15. had endured many repulses and yet making after Christ and hanging upon him he saith O woman great is thy faith this was clearly a faith of dependance 2 We are extreamly averse to this duty There is a great desire of evidence c. but when we should look to and stay on the Promise or rather on God in it O what a difficult work is it Indeed by thus beleeving Romans 16.26 Heb. 11.2 we yeeld unto God the obedience hee requires without which wee cannot please him and it is that for which the Gospel is sent among us and hereby wee doe indeed act Self-denial Is it not a great part of Self-denial for the Soul which doth naturally set up his owne righteousnesse and would not be beholding to God for his to renounce his right that is so dear to him Phil. 3.8 9. Hereby also the Soul denies his Carnal reason as Abraham Rom. 4. hee sacrificed his Carnal reason before he could enjoy or Sacrifice his Isaac It is no wonder that our hearts are so hardly brought up to such actings there is not only an inabillity to them but enmity against them as Christ hath told us Yee will not come to me Joh. 5.40 3 We have no assurance and evidence but in and by these acts of reliance it is possible wee may have a true faith and great faith of reliance without evidence but our assurance comes in this way as we have not the reflection of the Sun upon the wall except the beames of the Sun flow forth 4 Our Lord Jesus being the Author and Finisher and also actor of our faith Heb. 12.2 Joh. 15.5 Phil. 2.13 without whom wee can doe nothing hee that worketh to will as well as to doe in his people and that freely we cannot act this faith but as we are acted by him let us therefore expect all our fruites from him And because faith worketh by love and the more the love of God is shed abroad in our hearts the more faith c. also the more faith the more love to God let us look much into the Gospel which gives us so great discovery of that love 1 Behold there with admiration God from Eternity freely purposing the Salvation of the Elect in Jesus Christ hee hath saved us c. not according to our works but according to his purpose and grace which was given in Christ Jesus before the world began 2 Tim. 1.9 2 After we had all fallen from God in that fearful Apostacy of our first Parents under the Wrath and Curse of God Rom. 5.18 Ephes 3.2 behold God sending forth his dear Son made of a Woman c. for the redemption of poor sinners from this woful state and thereby not only delivering his people from the depth of misery but restoring them to the height of happinesse for by the death of our Lord Jesus is a way made to bring us unto God 1 Pet. 3.18 by it we come to him Heb. 7.25 all those that come to God come by him wee come even to the Father Joh. 14.6 No man cometh to the Father but by me here is the true center of our immortal souls Thus our dear Lord doth bring us to soul-rest Mat. 11.28 29. O what manner of love is this 3 Behold here the will of the Father and the Son both concurring in this matter Gal. 1.4 which the heart of this Author was much taken up with 4 Here is a discovery of Christ as an overcommer actually Rev. 3.21 It is observeable that the very first promise of Jesus Christ Gen. 3.15 declares him a Conqueror and all the Saints for many Ages lived upon and were comforted in Christ as hee who was to overcome and though this perhaps in the weakness of their faith the tempter might trouble them withall but what if their expected Messiah should not come or what if he should not overcome their enemies what would become of them then Now there is no roome for this temptation he hath abolished death 2 Tim. 1.10 I have overcome the world Joh. 6.33 and therefore saith the Lord Be you of good cheer it is for you and be yee comforted by it there is vertue and strength in it for you whereby you shall bee more than conquerours And hereby may the Saints come up to that difficult Piece of Self-denial to submit to the will of God who will have some remainders of corruption yet in his people as in these Sermons is mentioned where the Author doth caution us not so to submit to as not to strive against corruptions to mourn over them and watch

it is not two Laws but one So it is here And hence it follows that rightly understood they cannot bee contrary each to other but must of necessity agree because they are one for were they contrary they then should cease to bee one Yea they should not onely cease to bee one but cease to bee contraries destroy each other for authority to enact a Law to bee thus and thus and contradict the same in the publication thereof makes both a nullity So that our Conclusion is this viz. The Salvation and Sanctification of sinners is the will of God the Father and the Lord Jesus Christ This General I shall branch out into two particulars 1 That it is the will of God and Christ sinners should be saved It is the will of God and Christ sinners should be sanctified 1 Both God the Father and the Lord Jesus Christ are exceedingly willing and earnestly and truly desirous that poor sinners should be saved This is proved Joh. 6.37 38 39 40. All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out For I came down from heaven not to do mine own will but the will of him that sent me And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me 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 Where we have the will of God and Christ set forth in several particulars 1 Christs will manifested 1 By his resolvednesse to entertain all poor sinners coming to him vers 37. I will in no wise not not i. e. nothing in the world shall ever make mee cast out that soul 2 By his great and long journey undertaken for and about their salvation vers 38. I came down from Heaven as to say do poor sinners doubt of my will to save them I do faithfully ingage my self to do it yea let them but consider what a long journey I have made about this work 2 God the Fathers will is shewed 1 By his act of Donation or giving of poor sinners to Christ putting them over into his hands to save them vers 37. All that the Father giveth me 2 By his mission of Jesus Christ vers 38. But the will of him that sent me which is put rather upon God the Fathers will than Christs not as if Christ had been unwilling but onely to convince poor sinners how much and how exceedingly the will of God the Father is in the thing as well as Christs Christ having before expressed his own willingnesse now assures them that hee could not bee more willing than his Father was yea of the two if any hee would make them beleeve that his Fathers will was firstly and mostly in the business 3 By that double charge that the Father layes upon the Son at his sending of him away 1 That none of those be lost which hee had committed to him vers 39. This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing as to say My Son I put over sinners to you commit them to your care and keeping look you to it that none of those I commit to you bee lost but that they bee all forth-coming in the day when I shall require them for I give them to you and I shall expect tale of them all from you again 2 That to every one beleeving on him hee should give eternal life vers 40. This is the will of him that sent me that every one which seeth the Son and beleeveth on him may have eternal life As to say My Son I send you down on earth among a company of poor sinners and when you come there you shall finde many poor sinners will beleeve on you this therefore is that I would have you to minde when you are gone and think of it as my will whosoever hee is that shall beleeve on you give him eternal life I charge you reject none but whoever hee bee give him eternal life This will of God and Christ in the salvation of poor sinners wee have also Heb. 10.7 8 9. Lo I come here is the will of Christ to do thy will O God here is the will of the Father When God said Sacrifice and offering I wil have no longer these will never satisfie my justice nor throughly save sinners whom I will have to bee saved but I have prepared and fitted thee to bee a sacrifice then saith Christ Lo I come here am I Father if sacrifice and offering will not do it here am I Father take my blood if that will do it or punish mee as thou wilt so that sinner may bee saved To this agree those words of Christ to his Disciples Joh 4.34 My meat here is the will of Christ shewed in his delight is to do the will of him that sent me here is the will of the Father And upon what occasion were these words spoken why upon occasion of the converting of a poor woman To our purpose likewise are those words of Christ spoken Joh. 17. in his last prayer to his Father vers 24. Father I will here is the will of Christ that those whom thou hast given me here is the will of the Father And very observable it is that as God the Father gave the Son a charge and command when hee went down to the earth that of all those which hee had given him hee should lose none Now Jesus Christ having done his work on earth and throughly saved them hee comes as it were in a way of commanding to his Father as if hee should say O Righteous Father you gave me a charge when I left heaven that of all those you had given mee I should lose none this command O righteous Father I have obeyed and of those which thou hast given mee I have lost none And now O Father I come to thee and this is my will which I will have to bee done that those whom thou hast given mee may bee with mee where I am Thus God and Christ seem as it were to command each other as though there were some unwillingnesse in either which is not so there being nothing that the hearts of both breathe more earnestly after than the salvation of poor sinners but onely speaking by way of condescention to our capacities to make us poor creatures sensible how exceeding willing they are to have poor sinners saved they speak thus The Father to shew his willingnesse layes a command upon Jesus Christ and doth as it were hasten him out of heaven about the work though yet there was no need of this it being the joy of his soul and his very meat and drinke to save sinners The Son likewise to shew his willingnesse having done his

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

Then 1 Christ will not see his own want Will a Father see his childe want when it lyes in his power to help him Will a loving husband see his wife want when it lyes in his power to supply her Hee will not shee is his own the childe is the fathers own the wife is the husbands own And think you will Christ see his own want Is his care less than a fathers love less than a husbands Doest thou want inward outward wants go to Christ and say Lord I am thy own and wilt thou not provide this and that for mee 2 Let wicked men take heed how they wrong beleevers Though a father can bear to see another childe wronged yet not his own a husband another woman abused yet not his own wife this provokes him hee cannot bear it but cries out Why do you wrong my childe Why doe you abuse my wife Christ will not bear it to see his own wronged but those that wrong them shall pay dearly for it When God brought Israel out of Egypt Israel was Gods Son Hos 11.1 When Israel was a childe then I loved him and called my Son out of Egypt Amaleck as Israel was in the way falls upon him God gives Amaleck a crushing blow at present and observe it four hundred years after God thinks of this and destroyes Amaleck for it 1 Sam. 15.2 3. Thus saith the Lord of Hosts I remember that which Amaleck did to Israel how hee laid wait for him in the way when he came up from Egypt Now go and smite Amalecke and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep Camel and Asse Yea observe Mat. 25. Christ at the last day will passe sentence for or against men as they have behaved themselves to his 3 Let not Saints injure one another If a Father have many children and the one wrongs the other hee takes it ill Why because all are his own and hee will not see his own wronged by his own so Christ will not take it kindely at the hands of those Saints who wrong and injure their brethren because they are all his own and hee will not see any of his own wronged by any whomsoever David was a man after Gods owne heart yet an injury done to Uriah a godly man cost him dear Aaron and Miriam were both Saints yet but for speaking against Moses in an unbeseeming manner the anger of the Lord was kindled against them and Miriam is smitten with the Leprosie Numb 12. For the second Is the love of Christ to his owne a choyse and an everlasting love then 1 A Saint can never fall from the love of Christ though he may fall so as to loose the manifestation of it yet never the love it self which is everlasting If a Soul once in Christs love might fall from it how should his love be everlasting 2 How blessed is the condition of the poorest beleever he is a man beloved of Christ every beleever may be called Jedidiah the beloved of the Lord one loved with an everlasting love Is in accounted a priviledge among men to have the love of a great man whose love is like himself fading and changeable O what is it to have the love of Christ King of Kings whose love also is as himself immutable everlasting Christs Favourites are never cast out of favour 3 How then doe Saints injure Iesus Christ 1 By calling his love upon every turne into question I fear Christ doth not love me such a time such a day in such a duty I had his love but now I fear I have lost it What injury is this to the love of Christ He saith my love it everlasting Soul I will love thee freely and I will love thee for ever for ever thou sayest once I had his love but now I have lost it 2 By measuring his love by theirs When I make my love to Christ a measure to measure Christs love to me by If I love Christ much then I think Christ loves mee much if I love Christ a little then I think he loves me but a little and if I love Christ not at all then I think he loves me not at all What a dishonour is this to the love of Christ to hang it upon my love as it the same were greatned or lessened by my love were much little or not at all as mine is I confess in respect of the manifestation of love it is so oftentimes but for the love it self that is not so changeable for it is immutable and everlasting 4 Take heed of sinning against this love If Christs love be everlasting sin not against everlasting love grieve not everlasting love by sinning You think perhaps the thing you commit is but little O know this the lesse the thing is for which you grieve everlasting love the greater is your sin that for so little a thing you will grieve everlasting love Consider Saints Christ saith as it were to you Souls if you will sin you shall sin against everlasting love you shall trample my love 5 Serve God freely and without fear out of pure love if Gods love did depend upon our walking then we might fear but when it doth not so but is everlasting what hinders but that we should serve cheerfully without fear 6 Labour to get a portion of this love Sinners Sinners would you have portions seek a portion of this love Dost want a portion for thy self art poor c. begge a portion of this love say Lord though I have nothing else I shall have enough if thou wilt give me a portion of this love Fathers Mothers doe you want portions for your Children and it may be damn your Souls to get them O seek a portion of this love for them a Childe which is left here with such a portion though hee have nothing else is better than that Childe which is heir to ten thousand pounds a year Mothers goe home now and tell your Children Children I have heard of the love of Christ O that thou wouldest seek this portion Childe And poor Servants and people that work all the week long goe now together and say we have heard of the love of Christ where is everlasting rest O that we had that for our portion good Lord give us our portion there Quest But is there any hope of attaining this love Answ Yes this love is a free love Hosen 14.4 I will heal their back-sliding I will love them freely c. say why not I have it Q. But is this free to Sinners A. Yes Rom. 5.8 But God commendeth his love towards us in that while we were yet sinners Christ dyed for us would Christ give his life for Sinners and will he not give his love to Sinners Nay it was his love made him give his life Q. But how shall I come by this love A. I say no more but this Goe to Christ for it goe