Gospel-holinesse, or, The saving sight of God laid open from Isa. 6.5 together with the glorious priviledge of the saints, from Rom. 8.4, 5 : both worthily opened and applied / by ... Walter Cradock ... Cradock, Walter, 1606?-1659. This text is an enriched version of the TCP digital transcription A34880 of text R23430 in the English Short Title Catalog (Wing C6760). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 854 KB of XML-encoded text transcribed from 224 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A34880 Wing C6760 ESTC R23430 12068780 ocm 12068780 53448 2248526908

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A34880) Transcribed from: (Early English Books Online ; image set 53448) Images scanned from microfilm: (Early English books, 1641-1700 ; 865:13) Gospel-holinesse, or, The saving sight of God laid open from Isa. 6.5 together with the glorious priviledge of the saints, from Rom. 8.4, 5 : both worthily opened and applied / by ... Walter Cradock ... Cradock, Walter, 1606?-1659. [20], 414, [20] p. Printed by M. Simmons : and are to be sold by Joseph Blaik-lock ..., London : 1651. Reproduction of original in Union Theological Seminary Library, New York. "Mount Sion, or, the priviledge and practice of the saints", 1649, has special t.p. Table of contents: p. [13]-[20] Index: p. [1]-[20] at end. eng Bible. -- O.T. -- Isaiah VI, 5. Bible. -- N.T. -- Romans VIII, 4-5. Sermons, English -- 17th century. eebo Gospel-holinesse: or, The saving sight of God. Laid open from Isa. 6.5. Together with the glorious priviledge of the saints. From Rom. 8.4, 5. Both wo Cradock, Walter, 1651 448 146499 67 0 0 0 0 0 4.57 B The rate of 4.57 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2013-07 Assigned for keying and markup 2013-08 Keyed and coded from ProQuest page images 2013-10 Sampled and proofread 2013-10 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

Gospel-Holinesse : OR , The saving Sight of GOD. Laid open from Isa. 6. 5.

Together with The glorious Priviledge of the Saints . From Rom. 8.4 , 5.

Both worthily opened and applied .

By that Faithful Dispenser of the Mysteries of Christ , WALTER CRADOCK , late Preacher at Alhallowes the Great in London .

2 Cor. 3.18 . But we all , with open face beholding as in a glasse the glory of the Lord , are changed into the same image from glory to glory , even as by the Spirit of the Lord .

Rom. 10.3 . For they being ignorant of Gods righteousnesse , and going about to establish their own righteousnesse , have not submitted themselves unto the righteousnesse of God .

Published and allowed by the Author's consent .

LONDON , Printed by M. Simmons , and are to be sold by Joseph Blaik-lock , at his House in Ivie-lane . 1651.

To the Reader .

THESE Sermons being exactly penned from the Authors own mouth , are now brought to publique view , though when he preached them , had not the least thought to suffer them to be Printed : but since they were thus prepared to come abroad into the world , the Pious Author finding so much of the sweetnesse of Christ in viewing of them , could not turn his backe upon them .

As for this godly Author , his worth and excellency is so eminently known , it would be vanity in me to speake any thing in relation to his praise : let this , and other of his owne works praise him . Yet thus much I shall say , that I doe verily believe , that he preached these Choise Lectures from the bosome of Jesus Christ , that these things were the very experiments of his owne soule , and the lively actings of the spirit of God within him . What he hath seene and heard , hee hath declared , that we might have fellowship with him , whose fellowship is with the Father and the 1 Iohn 1. 3. Sonne , and therein shall our joy be full .

These Sermons are not cloathed with humane ▪ Art , quaint expressions , eloquent speculations ; but choose rather to come forth in the nakednesse of truth , not with the enticing words of mans wisdome , but in the demonstration of the spirit , and of power : here is nothing to fill thy head with barren notions , fruitlesse opinions , or meer speculations ; but here is that to fill thy heart with the glory of God , the life of Christ , and light of his spirit .

I shall in a few words hint out what thou shalt find in these ensuing discourses .

First , a glorious discovery of a saving sight of God in Christ . When Moses desired to see Gods face , the Lord himselfe tels him , that no man can see his face , and live : Yet the Lord proclaimed his mercie , his patience , his goodnesse , his truth , and his justice before him . Now where was Moses all this while ? he was in the clift of the rock : Now verily that Rock was Christ ; we see the glory of God in Christ , per speculum , as it were in a glasse . Christ is that glasse , in which wee see the image of the Fathers glory , and that as with open face . Christ is called the 2 Cor. 3. 18. Heb. 1. 3. brightnesse of his Father's glory : so that the brightnesse of Gods glory is manifested by Christ , as the Sunne is manifested by it's boames : wee cannot see the Sunne in Rotà , in his Charret , or circumvolution , but by it's beames : so the Fathers glory is revealed . Tanquam per radios ac splendorem , as it were by beames and brightnesse , shining most excellently in Christ . The Apostle saith , God , who hath commanded light to shine out of darknesse , hath shined in our hearts , to give the light of the knowledg of the glory of God in the face of Jesus Christ . God is known by Christ , as a man is known by his face ; it is only hee that came from the bosome of the Father , that can open the secrets of his bosome , and reveale the glory and brightnesse of Gods face unto us .

Secondly , this glorious sight of God is that , that humbles the soule : Because mine eye hath seen thee ( saith Job ) I abhor my selfe in dust and ashes .

The greatest piece of self-denyall is to discard our own righteousnesse and formality .

1. Mans fleshly righteousnesse is the great idoll of the world , every one is ready to fall downe unto it , and call it blessed . This is Anti-Christ comming forth in the habit of Christ , being arrayed and decked with gold , precious stones , and pearls , whereby the Nations are deceived : but when wee know the righteousnesse of the Lord , wee shall cast away our owne righteousnesse , and ( as the Prophet speakes ) say unto it , get yee Isa. 30. 22. hence .

2. Formality is in no lesse esteeme among us then the former : what is the Religion of most people but a meere forme , without any life or power at all . Astronomers tell us , that the upper Planets have their Stations , and Retrogradations , as well as their direct Motions . So 't is with most in their Religion , sometimes they move forwards , sometimes backward , sometimes stand at a stay , and thus they tread always in one circle or round , turning like a doore upon the hinges , but never from off the place where they were . As for most mens hearing , praying , fasting , what is it , but as a taske , performed so coldly , that there is no principle of divine life in it ? and thus they goe on , but are never at their journeys end . Men commonly use what they should enjoy , and enjoy that they should use : they will use the Lord whom they should enjoy , and they will enjoy their duties and performances , that they should only use : and thus they starve their soules by formality in religion .

The third thing we may take notice of , is the righteousnesse of Christ commended to us , before the righteousnesse of Adam . Most of the worlds righteousnesse proceedes from the principles of the old Adam , which is corrupt and fleshly ; what is this but to be born of Ishmael the son of the bond-woman , to come unto Mount Sinai in Arabia , viz. the Covenant of works : but Jerusalem which is above is free , which is the mother of all the first-born of God , viz. the Covenant of grace . Vain man thinks to climb to Heaven by his own righteousnesse , when alas ! it is but of the first Adam , naturall , weake , and fleshly . All the wisdome , knowledg , invention of man , as Tongues , Arts , and Sciences ; as Philosophy , Logicke , Rhetoricke , &c. All these are but to repaire those reliques of the first Adam's corrupted principles of reason and understanding : therefore if wee goe to patch up a righteousnesse of these , we doe but build what the Lord will have destroyed . But that which is able to restore us , is an establishment of the righteousnesse of Christ upon our hearts , by the participation of the divine nature . Christ performs all righteousnesse for his Saints , and then works all righteousnesse in them : The divine will of God is righteousnesse , now Christ is that divine will , brought forth in a Saint , working after the Lords owne pleasure . The Civill law doth account Elephants and Camels to have the nature of wild beasts , though they doe the worke of tame beasts : So Adam's righteousnesse commends not to God , we are only accepted in the beloved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratiated through that beloved . The divine , treasures of righteousnesse are first in Christ , and by our union with him wee come to enjoy them by way of participation .

Fourthly , Substantiall and reall holinesse set out to be farre more excellent then all empty formes , or mere professions . Holinesse is God , stamped and printed upon the soule : 't is Christ formed in the heart : 't is the very image , frame , and disposition of the holy spirit within us .

The Philosopher could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that God was but an empty name , without vertue : so are all our professions of Christ without holinesse , that being the very marrow and quintessence of all religion . Holinesse is something of God in us , it proceed from him , it lives in him ; God can no more be separated from it , then the beames from the Sunne . Holinesse is happinesse , and the more of it we have , the more wee have of the life and image of God upon us . Holinesse is nothing but our conformity to God , and our being like him , to be as he is : Holinesse is the new frame , the new creation , the workmanship of the Lord in our hearts : it is the Lord building and setting up his owne Temple , Tabernacle , and new Jerusalem within us , filling of us with his owne glory , writing his name in our fore heads , by imprinting his owne divine image upon us . Oh what happinesse , what sweet delight , and harmony of heart , what soule-musicke , and spirituall joy is there in having our soule wrapt up in the divine life , light , and beauty of the Lords holinesse .

Fifthly , Thou hast a discovery of the inability of mans carnall principles or reason to judge of spirituall things , or the things of God : every truth is discovered by principles of light suitable to it selfe .

Hence it is , that the Apostle tels us of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an animate , sensual , or natural man : and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall man , one enlightned by the spirit of God . Now the naturall man is not able to judge of things above the principles of nature .

The Apostle tells us , no man knowes the things of a man , but the spirit of man which is in him . 1 Cor. 2. 11.

The things of man are all created things , man is therefore said to be , as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little world , or an Epitome or Compendium wherein all created things are described , as in a mappe or short abridgement . Now the principle of reason in mans heart is able to search out the hidden things of nature . But this large principle of man is too narrow to search into the things of the spirit : so saith the Apostle , The things of God knoweth 1 Cor. 2. 11. 12. 14 , 15. no man , but the spirit of God . The spirit searches the deepe things of God . And againe he saith , The wisdome of the spirit is but foolishnesse to the naturall man . And why so , because saith hee , spirituall things are spiritually discerned . That is , they are to be understood in a spirituall sense , to which , mans carnall reason cannot reach . But now saith hee , the spirituall man discerneth all things , so that divine things are only known by the spirit ; 't is the spirit of all truth that leads into all truth .

Then 't is not all Maximes and rules , 't is not syllogisticall reasonings and disputes , 't is not Bookes and Treatises , 't is not all Systems and Bodies of Divinity that can reveal the secret mysteries of truth ; but it is the work of the spirit : for the mystery of Christ is not meerly letter and forme without us , but a quickning spirit within us . Yet

Sixthly , Wee are taught , that there is a most profound , spirituall reasoning in godlinesse ; and that it is the highest act of the minde , which is the highest faculty of the soule . The mind of a Saint is Gods Throne , and the motions of the mind , or the reasonings thereof is nothing but Christ , swaying the soule according to his good pleasure .

It 's true , that reason as t is in man , is a most imperfect and weak light , and fals short of the light of God , being depraved , and mixt with much darknesse , and so is unsuitable to judge divine things : but reason considered in it's height and excellency is no other then Jesus Christ , and the spirit : then so much as reason hath of the light of God , so much it hath of Jesus Christ .

Then the most excellent , the most supreame , and the sublimest reason is in godlinesse , because in it is the greatest clearenesse , certainety , and light . The Apostle calls it demonstration ; now divine reason is demonstration , which is an evidencing of things by the clearest , surest , and most irresistible light that can be . Now Christ is this spirituall reason , for saith the Apostle , that which manifests is light , Eph. 5. 13. And what is that light but Christ and his Spirit .

Thus I have given thee a tast of things , to set an edge to thy appetite , that thou mayest make a fuller meal of Divine Dainties by reading the ensuing Treatise , where thou hast a Table richly spread . Now if thou art one of CHRISTS Friends , then come and eate of this honey , and drinke of this wine , yea eate and drinke abundantly , O beloved . Here thou maist eate and not surfet ; here thou maist drinke , and not be drunken : the more thou eatest , the stronger will thy appetite be ; and the more thou drinkest , the more thou wilt thirst , and yet with the greatest saturation and consent .

To conclude , Thou mayest find much of CHRIST in this Booke ; but see also whether thou canst finde much of him also in thine owne heart . Now that these things , which are here written with Paper and Inke , may bee written upon the Table of thy soule by the finger of the Spirit , is the prayer of him , who is

Thine in the service of Christ , John Robotham . Octob. 24. 1650.
THE CONTENTS OF THE Former Nine SERMONS . Serm. I. Doct. 1. THE peculiar priviledge of the Saints to see God . page 3 Severall wayes of seeing God . 4 Peculiar sight of God , what . 8 The manner of the Saints seeing God . 15 Use I. To shew the happy estate of saints in this World . 17 Use 2. The sight of God should humble Saints . 21 Use 3. Highly to prize the Preaching of the Gospell . 24 Serm. II. Saving sight of God known , first by the apprehensions of God , which are , First , cleare . 31 Secondly , precious . 34 Thirdly , joyfull . 38 Fourthly , perpetuall . 40 Secondly , the sight of God known by the impressions . 41 First , they are reall . 43 Secondly , through . 44 Thirdly , universall . 45 Serm. III. Thirdly , the saving sight of God known by the expressions of it . 47 First , purity of heart . 48 Secondly , changing us into Gods image . 54 Thirdly , love to the Brethren . 56 Fourthly , Fellowshipp with Saints . 57 Fifthly , desire to bring others to the light . 59 Sixthly , it enableth to suffering . 60 In what order Saints come to see God . 1. All meanes in the world cannot make God known . 62 2. Men must be borne againe ibid. 3. They must be delivered from Satans Kingdome . 64 4. They must have pure hearts . 66 Use 1. They that have seen God should walke holily . 67 Serm. IV. Use 2. The reason of the difference between the godly and the wicked . 72 Vse 3. Not to envie the prosperity of the wicked . 74 Doct. 2. The sight of God in Christ , the way to true humiliation . 75 Reas. 1. All graces are wrought by seeing of God . 87 Reas. 2. All that is in God is of humbling nature . 90 Use 1. Unregenerate men cannot be truely humbled . 93 Serm. V. Tryall whether we have seen God aright . 100 By our humiliation . 1. By our carriage to God . ibid. 2. In Justification . 101 1. To take the righteousnesse of another . 102 2. Upon Christs bare word . 104 3. Upon a generall word . 107 4. To renounce our owne righteousnesse . 108 5. Notwithstanding our sins , and want of preparation . 109 2. By our carriage towards Gods truths revealed . 2. To be willing to know all . 111 Wicked mens carriage towards Gods truths . 112 3. By our carriage towards Gods commands . 116 Carriage of proud hearts towards Gods commands . 118 Serm. VI. 4. By our carriage towards God in afflictions . 124 1. A humble heart seeth God in affliction 126 2. Hee bath high thoughts of God . 128 3. Hee humbly submits in affliction . 133 4. Envies not the prosperity of others . 135 5. Repents not of receiving Christ . 137 6. Is more carefull of his carriage then for deliverance . 140 7. Is more carefull of benefit then comfort in affliction . 142 8. Neglects not Gods commands in affliction . ibid. 9. Sticks close to Gods Covenant in affliction . 143 10. Is apt to pray in affliction . 144 11. Is not weary of waiting on God . 145 Serm. VII . The carriage of a humble heart to God for mercies . 148 1 He is content to be denyed any mercy . 150 2. That God should take away any mercy . 154 3. Hee will wait for mercies . 156 4. Hee is content with the least mercy . 158 5. He is thankfull for a heart to receive mercies . 159 6. Hee is content that GOD should make Lawes for his mercies . 160 7. New mercies add to his thankfulnesse . 161 Serm. VIII . True humiliation known by our carriage towards men . 166 1. Towards sinners . 1. With meeknesse . ibid. Cautions in meeknesse to sinners . 169 Why Saints should be meeke to Sinners . 173 1. They consider what they once were . ibid. 2. They thinke themselves bad still . 174 3. It is God makes them differ . ibid. 4. Others may come to be as good as they . ibid. Serm. IX . The carriage of a humble heart towards Saints . 180 1. He thinks himselfe the least of Saints . 181 2. He condiscends to the weakest Saints . 186 3. He is jealous of those truthes he knowes . 187 4. Me●ke to Saints of another mind . 188 5. Yeilds to the reproofe , or instruction of others . 189 6. Vndervalues not grace in others . 191 7. He is readier to learne then teach . 192 8. He is not discouraged by greater grace in others . 194 9. There is a sweetnesse to all Saints . 194. 10. He will not offend other Saints . 196 11. Gentle to other Saints infirmities . 197 12. Glad to doe service for the Saints . ibid. 13. Rejoyceth at the growth of grace in others . 198 14. He can love though he be not loved . 199 15. He measures not himselfe , by himselfe . ibid.
THE CONTENTS OF THE Ten latter SERMONS . Serm. I. Doct. 1. THe Law requires a perfect righteousnesse . page 209 Reas. 1. From Gods Soveraignties . ibid. Reas. 2. From mans Covenant . ibid. Reas. 3. Nothing can exempt from the Law . 210 Three wayes to fulfill the Law . 211 Use 1. Vanity of those that thinke to fulfill the Law . ibid. Use 2. Motive to come to Christ . 214 Doct. 2. The righteousnesse of the Law fulfilled in all Beleives . 217 Use To see upon what our justification is buylt . 219 Serm. II. The Law fulfilled in us by our unyon with Christ . 224 Reas. 1. Christ a publike person . 226 Reas. 2. Vnyon betwixt Christ and Beleivers . 227 Reas. 3. God the Father satisfied . ibid. Use 1. To learne the ground of our justification . 229 Use 2. The glorious condition of Saints in Christ . 235 Use . 3. Ta conforme our selves to the will of God . 240 Three rules that all conforme to . ibid. Serm. III. True beleevers , no Antinomians . 248 Doct. 3. Those that Christ satisfied the Law for , walke according to the spirit . 250 To walke , what . 251 To walk according to the spirit , what . 255 Three things meant by walking according to the flesh . ibid. Use . Few shall be saved . 267 How to judge who are Saints . 270 Serm. IV. Use 1. How to judge who are Saints . 274 Use . 2. How to know wee walke according to the spirit . ibid. Use 3. Tryall of our actions . 283 Serm. V. Use 4. Exhortation to those that have the spirit . 298 Use . 5. How men may come to walke spiritually . 305 Use . 6. Ground of persecution and division . 313 Serm. VI. Doct. 4. They that are after the flesh doe minde the things of the flesh . 319 Reas. 1. Every thing workes according to its principles . ibid. Reas. 2. Carnall men know not spiritual things . 320 Quest. 1. What meant by being after the flesh . 321 Quest. 2. What meant by the things of the flesh . 324 Quest. 3. What meant by minding the things of the flesh . 334 Use . 1. Why most people understand not spirituall things . 338 Serm. VII . Use 2. The misery of a carnall Man , what . 345 Vse 3. The minde cannot be good , if the life be naught . 352 Vse 4. Christ dyed not for all alike . ibid. Vse 5. To see whether we be fleshly minded . 354 Serm. VIII . Doct. 5. Those that are after the flesh are swayed by fleshly reasonings . 360 Three sorts of minds . ibid. Three sorts of reasonings . 361 Godlinesse hath the best reason . 368 Vse 1. Not to reject all reason in godlinesse . 380 Vse 2. Invitation to come to Christ . 381 Vse 3. Godly men the wisest . 384 Serm. IX . The reasonings of the mind , the highest act of it . 388 Vse . The most rationall men without grace , the worst . 38 The reasoning of the mind , the chiefe distinguishing character . 390 How a good man may be moved with naturall , and carnall reasoning . 393 Use . 1. To try what grace , or corruption is in us . 394 Use 2. Why good men misse the will of God . 395 Serm. X. How Saints come to be led by spirituall reasoning . 402 1. The spirit-workes by creation . 403 2. By spirituall illumination . 407 3. By suggestion . ibid. 4. By conviction 408 5. By commemoration . 409 6. By consolation . ibid. 7. By sanctification . 410 8. By exercising . ibid. Use 1. To see the fountaine of all good , and evill in the soule . 411 Use 2. To labour to be swayed by spirituall reasoning .
A saving sight of God . Isaiah 6. 5. For mine eyes have seene the King , the Lord of Hosts .

IN this verse we have a description of true Gospell humiliation , ( the most that Isaiah wrote was Gospell , he was an Evangelicall Prophet ) and in that description there are these things .

First the occasion of this great humiliation God humbleth his Ministers ere he send them . of the Prophet ; and that was that God was now setting him forth in the Gospell , to preach the will of God to the People .

God when he sends Ministers to his worke , he doth first humble them .

They can never doe any thing to purpose for God till they be undone , Woe is me I am undone ( saith the Prophet ) in this verse , and then in the verses following God sends him to preach ; So that the maine cause why you have not Ministers , according to God , that he doth not blesse their worke , according to your heart and desire , it is not for want of parts or understanding , or for want of Parts or degrees , or the like : but the generall , the maine cause is , because they are not humbled , God hath not undone them .

Secondly , there is the humiliation it self , which consists ,

First , of an Act of the Understanding , whereby the Prophet saw some thing more then he knew before , and cries out I am undone ; he thought he was in a good condition before ; but now he doth not meerly say I am undone , but woe is me , woe is me I am undone .

Thirdly , there is the Causes of it and the causes are twofold .

One is materiall ( as you call it ) that is sin , woe is me I am undone , Why ? Because I am a man , saith the Septuagint . Indeed , a man as a man will be undone if Sin , a cause of humiliation . he see the glory of God , if he were not a Sinner : But saith he , because I am a man of uncleane lips , and because I dwell among a People of uncleane lips . Because I see I have many sinns , and because I see them ; now the least sin is exceeding sinfull , even to dwell among wicked people , a man cannot choose but be tainted with them : Therefore woe is me I am undone .

The other cause is in these words , I have seene the King the Lord of Hosts . For a man may have sinenough and yet never be humbled or undone ; as you know , wicked men now have , and men , and Devils , The sight of God a humbling sight . for ever will have hereafter in Hell , and yet they will never be humbled , they will never be undone in this sence : but there was this thing to make it up , mine eyes have seene the King , the Lord of Hosts , as wee see in the verse before in the Vision , how he had seene the Lord . So now we come to these words .

For mine eyes have seene the King , the Lord of Hosts .

From which words you are to observe two things . The first is this , that

It is the peculiar priviledge of the Saints and ever was , and ever will be , to see God , to see the King , the Lord of Hosts .

Secondly , that

A true saving sight of the Lord of Hosts , of God in Christ Jesus , is that principally , that undoes men , or truly and savingly humbles men .

I shall speak more particulerly of the latter , but we cannot well understand the latter , without we have a little understanding in the former . For if you would know how the sight of God humbleth men , you must understand a little what this sight , what this seeing of God is .

I shall speake briefly of the former Lesson which is this , that Doct. 1. The peculiar priviledge of the Saints , to see God .

It is a peculiar priviledge of a Saint , and ever was , and ever will he , to see God , to see the King of Glory the Lord of Hosts .

Wee doe not now speak of the sight of God , that we call the beatificall Vision , that sight of God we shall have in Heaven : for every one of you know that wicked men shall never see God that way , But I say there is a sight of God in this world , that every A sight of God in this world . Saint in all Ages hath had , and no other Sonne or Daughter of man from the beginning to the end ever had , or shal have but those that are reall S t s . Concerning this sight , or seeing of God , we meane to speak , if God will , And that you may understand it , you must Men are said to see God . 〈◊〉 1 , Corporeally . know that there are divers sorts of sights of God : Men are said many wayes to see God . As

First , there is a corporeall sight , a bodilie sight of God , a seeing of God with bodilie eyes : and so the Scripture doth often speak negatively , that No man hath seene God at any time that way ; no man hath seene his shape ; that is no man in this world with bodilie eyes did ever see God , as though he were a body , or a corporeall substance . Indeed men have seen Jesus Christ who was God ; and Christ Jesus saith , Joh. 6 , 36. Yee have seene me and heard me , and yet you believe not in me . So that the Pharisees , the proud Pharisees that never were humbled saw Jesus Christ , that was God . But yet that is not the sight here spoken of , that peculiar sight which none but Saints have : For the former no man ever had ; and the latter , wicked men have as well as good ; that is , wicked men saw Christ bodily as well as good men .

Secondly , there is an other sight of God ; that is , we 2. In works of creation or providence . may be said to see God in his works of creation , or providence ; or rather to speak more properly , we see the things of God ; as the Apostle saith , Rom. 1. they saw the invisible things of God , in the things that were made ; that is , a naturall man may see a great power in that finger which made the Moone , and great Wisdome in him that contrived the Sun , Moone , Stars , and all creatures from the beginning . Now I say this may be said to be a seeing , or a knowing of God : for in Rom. 1. as it is said in one place , they saw the invisible things of God ; so afterwards it is said , they knew God , who , because they knew God , and glorified him not as God , God gave them up &c. There was some thing , some fashion that they did see God in the creation , in the creatures , but this sight of God is not that I meane to speak of , that glorious and blessed sight of which Christ speakes Math. 5. Blessed are the pure in heart : for they shall see God .

Thirdly , ( besides the corporeall seeing , and the naturall 3. By common illumination . seeing ) there is a sight of God by the illumination of Gods spirit . I say , Gods spirit may raise a man up to see things , which no man naturally ever did , or could ; yet it is not this sight . Now indeed , that more properly ( as I said of the former ) is to see the things of God : Only the former is a seeing of the things of God in the creature ; and this is a seeing the things of God in the Gospel . So in Heb. 6. 6. where mention is made of Hypocrites , that fall away and are damned ; it is said , they tasted of the heavenly gift , and were enlightened : for there is the very word . Compare that with 2 Pet. 2. 20. In the one , we read they were enlightned , and after fell off . In the other , wee read that by the knowledge of Christ , they were cleansed , and after fell , with the Dog to his Vomit . I say , there is a Gospell sight of God , that hath some resemblance of this peculier priviledge , but is not it . Men may have a sight to know abundance of things , of the Kingdome of God ; and so in a sort be said to know , and to see God , yet this is not the peculiar sight I am to speak of .

Fourthly , there is a sight of God , which is not peculiar 4. At the day of Judgement . to the Saints ; and that is at the day of Judgment ; there , wicked people shall see God . Only , they shall see him clothed with wrath , they shall see the Lord coming out to judgement against them ; they shall see that Man , that they thought to be but a man , and no more , whom they crucified ; they shall then see him , God , comming to judge the world ; they shal see him whom they have pierced : And this is not that sight , that is the priviledge of Saints . It is not a corporeall sight , as the Jews had ; nor it is not a common sight as the Heathens have by the creation , or as Hypocrites have in the Gospell by illumination ; or as Reprobates shall have one day to their condemnation . It is none of these sights . But

Fiftly , and lastly , there is a seeing of God in the A peculiar Gospell sight only to Saints . Gospell , by the Spirit of God , which is peculiar only to the People of God . There was no Saint that ever was in the world , but had this sight , more or lesse . There were few Saints in the old Testament , but somwhere or other it is mentioned , and said of them , that they saw God ; either directly , or by consequence . As In the old Testament . for instance in the old Testament , in the beginning of it ( though in a different manner ) you read of divers men that are said to be walkers with God , As Noah Noah . Henoch . Abraham . walked with God , and Henoch walked with God , and Abraham walked with God . Now it is impossible , in a spirituall , right sence , that you can conceive of men to walk with God , hand in hand , but it must necessarily imply , that they did see God , how shall two walk together unlesse they be agreed ? much lesse , unlesse they see one another ; for a man will not walk with one which he sees not . Therefore it is said of Abraham , Joh. 8. 58. Abraham saw my day , and rejoyced .. He did not only see the time , ( for that is not all ) but he saw the glory of God in Jesus Christ , though he were not yet manifested . Moses So Moses also had this sight , as we read , Heb. 11. 27. It is said , by faith he forsook Aegypt , not fearing the wrath of the King : for he endured , as seeing him who is invisible . Moses saw him , who is invisible : God is said to be invisible , two wayes ; he is invisible in respect of any corporeall shape : And God is said to be invisible , in respect of all mankind , besides the Saints : he saw him who is invisible , he saw him whom never man saw , or shall see , but only those that are in Christ , as Moses was . Of Solomon it is said , Solomon . God appeared twice to him ; God appeared often to Saul : therefore Saul thought it strange , when the Lord appeared not unto him ; But God did not appeare to Saul in all his dayes , with such an apparition , Isaiah . and in that fashion as he did to Solomon . So Isaiah in the Text , he had a peculiar sight that made him cry out , Woe is me , I am undone : for mine eyes have seene the King , the Lord of Hosts . It was common in the old Testament ; and in the new Testament , it is every where spoken of ; you shall read of it more fully in the New Testament , than in the Old . In Isaiah 52. 8. it was prophesied concerning the new Testament ; In the new Testament . Thy watchmen shall lift up their voyce ; for they shall see eye to eye , when the Lord shall bring againe Zion . as the Apostle saith 2 Cor. 3. We all behold with open face . There was a kind of vaile , over the best of them in the old ; though it were a peculiar thing to the S t s . Paul . then to see God , yet now in the new Testament ( though the sight be the same , ) yet it is a great deale clearer , and brighter , and nearer , and more glorious . As to give you a few instances ; as that of Paul 2 Cor. 12. He was wrapped up into the third heaven , into Paradice , where he heard wonders that were not to be uttered . What were those glorious things that he saw , that he could not utter ? Without controversie , the same that Stephen saw , Act. 7. The Heavens were opened , Stephen . and he saw Christ at the right hand of God , the glory of God in Jesus Christ . And least you should think it was a thing peculiar to Paul , or Stephen , it is a thing commonly spoken of in the new testament , of all the Saints ; and when Christ on the Mount saith , And al the Saints , blessed are the pure in heart , for they shall see God Mat. 5. without holines none shall see God . Heb. 12. As if he should say , any man that is holy shall see God . In 1. Joh. 3. A man that lives in sin , hath not seene God . And he that loves not his Brother , hath not seene God . It is a common thing , it is , it hath been , and it shall be , the Saints , and all the Saints have a peculiar sight of God that the world knowes not of .

To open it a little further , ( that hearing that there is such a glorious thing , you may look after it , and set your minds to consider it , ) I shall indeavour it as far as I may , according to Scripture , because there is nothing but the light of the word , and Spirit that can discover this .

You will say , what is this sight ? Or how is it ? Or how shall we understand it ? This sight of God which only Saints have , is

I will lay before you these 4 or 5 propositions in generall , that you may have a little light of it out of the scriptures .

The first is this ; that the sight of God , which the S●● 1 Imperfect . have in this world , it is but imperfect , it is but in part it is not ful , & compleat , until they be in heaven . Not that I meane that they see some part of God in this world , and they shall see him all in the other world . No , a Saint seeth God wholly here ; he sees all that is in God ; he sees his love , he sees his power , he sees his strength , he sees his righteousnesse , he sees his mercy ; he sees his all Attributes far otherwise then a carnall man can ; and that with redundancie , with some thing more then a meere , or bare knowing of his Attributes , though he see and know every one of those , and every particle of those , otherwise then the world sees them ; ( so my meaning is , ) yet he sees in part , that is , he knows not any of these things perfectly . Therefore saith the Apostle , 1 Cor. 13. 9. Wee know in part , but hereafter we shall know as we are known . Which words , ( as I conceive ) point not out principally Spirituall things , that we know the will of God in part here , but we shall know his will perfectly in Heaven , ( though that be true ; ) for ( it may be ) it is not necessarie , that we should know the will of God so here : For then ( it may be ) we should have more glorious Principles . But the meaning is , here we know little of God ; we know him in part ; but he knows us wholly : But when we shall come to Heaven , we shall know God , as he kows us , therefore that brake the Apostles heart , and made him sigh Phil. 3. that he would have given all the world if he had had it , that he might apprehend him , that comprehended him . As if he had said , God sees me clearly , and groundedly , all the thoughts of my heart , but I cannot apprehend God , as he doth me . Therefore , because this seeing of God is but in part in this World , because we see but little , it is oft in Scripture called , a not seeing . As in 1 Joh. 3. 1. Now we are the Sons of God , but it doth not yet appeare what we shall be : but when he shall appeare we shall see him as he is . As if he had said , that sight that we have of him now , it is scarce worth the calling a sight , So in 1 Pet. 1. Whom having not seene , yet ye love . And in Rom. 8. If we did see , why doe we yet hope for it ? for hope is of that which is not seene . There is no Saint that can love God , but he must see God : But the meaning of those phrases is , not that Saints see not God , but they see so little , in comparison of what they shall see afterwards , that it may well be called not seeing ; they love God , though they have not gotten that perfect sight of God , that one day they shall have . Indeed they shall have a perfect sight , not only in respect of the degrees of seeing , but they shall have this addition also to it , that then they shall see God in Christ with their bodily eyes ; as Job saith , I know that my redeemer liveth , and that I shal see God in my flesh , And what Job . 19. 1 Cor. 15. that shall be , ( when Christ shall deliver up the Kingdome to his Father ) I know not . That is one proposition to help us to understand this glorious priviledge , our seeing of God in this world is but in part .

Secondly , that seeing him in part , whatsoever it is , 2 unspeakable . it is an unspeakable sight ; a sight that no man is able to utter . As Paul saith , he was taken up into the third Heaven , and heard words that could not be spoken ; so doubtlesse the Saints see things that cannot be revealed ; Therefore saith Paul , eye hath not seene , nor eare heard , nor hath it entred into the heart of man to conceive , those things that God hath laid up for them that love him . Now if they were speakable , demonstrable things , a man might give some notions in writing ; he might see , or speak , or heare , or give some knowledge , he might consider of it : but the tongue , eare , and eye , and heart of man , is not able to comprehend the glorious priviledge , of the seeing the glory of God in Jesus Christ , it is unspeakable ; Therefore as the Apostle speaks of the love of God , it passeth knowledge , not only of a carnall , worldly man , but of that man that hath it , it passeth his knowledge to comprehend it before God gives it , but if God doe but eclipse it a little , he cannot comprehend what it was when he had it , though it were but yesterday ; and when he hath it , and hath most of it , he is not able to utter and expresse it . That is a second proposition concerning this glorious priviledge , it is imperfect , and it is unutterable .

A third thing is this , that this glorious priviledge 3. Only in Christ . that the Saints have of seeing God , whatsoever that is , let it be more or lesse , it is only in the face of Jesus Christ . For take any other sight of God ; take the corporeall sight , the seeing of the man Christ , that the Wicked may doe as well as the Saints . Or take the sight of God in the creatures , in his providence , or the like ; carnal men so see the things of God as the Saints doe , though not altogether so well ; yet that is no peculiar thing . But this sight of God that I speake of , it is only in the face of Jesus Christ , as it is in 2 Cor. 4. 4. 6. In whom the God of this world , hath blinded the minds of them that believe not , least the light of the glorious Gospell of Christ , who is the image of God , should shine unto them . For God who commanded light to shine out of Christ the face of God . darknesse , hath shined in our hearts , to give us the light of the knowledge of God in the face of Jesus Christ . Jesus Christ is the face of God : and as we see nothing of a mans body , but by his Face , so we see nothing of God but in Jesus Christ : Therefore when Philip said to Christ , shew us the Father & it is sufficient ; saith Christ he that hath seen me , hath seene the Father : that is , all in this glorious priviledge of seeing God , must be through the man Jesus Christ . Therefore that is the reason that the Saints heretofore , alwayes when they were at a losse , and could not see God , they still called for his face , O shew me thy face , that is , Lord shew thy self to me in thy face , which is Jesus Christ . Therefore if any man will see God , he need not goe up to Heaven , or descend downe into the Deep , but he must look for it in the face of Jesus Christ ,

Fourthly , all this sight of God whatsoever it is , it is 4. It is by the word . by the word and by the spirit : For as one godly man saith , the face of Christ Jesus is as the looking-glasse wherein we see God ; and the word of God is the looking glasse wherein we see Christ . Therefore in 2 Cor. 4. God hath sent us , to make known the glory of God in the face of Jesus Christ . And then saith he , we have this treasure in earthen vessels that the excellency of power might be of God , and not of us . He had said before that by the preaching of the Gospel , he had made known the glory of God , in the face of Christ . Now in this poore despicable thing ; a man that hath a world of infirmities and many weaknesses in him ; yet in these poore earthen shels , ( as the word is in the originall ) God hath put this treasure . As we find in naturall things , Pearles are in the shels of little fishes , and the shell is worth nothing : So , though we be little worth , God hath made the preaching of the Gospell by us , the way to bestow these glorious priviledges . He will make known himself in Christ , the same that shall be for ever hereafter , which only the Saints enjoy ; and this is by the word ,

And it is by the Spirit , as it is in 2 Cor. 3. Where And by the Spirit . the spirit is , there is liberty ; where it is not , there is a vaile over the heart , and minde that none can take a-away , but the spirit of God . Where the spirit is , there is liliberty . What is that ? When a man hath the Spirit he is freed from that Vaile ; his eyes are opened ; as he saith after , we that are S t s . we have no vaile , but we behold with pen face , the glory of God . Through the Gospel , we see Christ ; and through Christ ; the Father ; the glory of the Lord : but how ? By the spirit of the Lord ; that is , the Spirit of the Lord uncovers the face , and annoints the eyes . Therefore the Spirit is called Oyntment ; because he annoints the eyes ; and he is called Eye-salve , Revel. 3. he helps us to see . So thus you have a little , for it is an unspeakable thing , and therefore we can only speak a little , aloofe , afarr off , that you may know that there is such a thing ; but it is God himselfe that must bestow it on you and me .

I will add one more particular , because I find it in the Scripture , concerning this seeing of God . I finde it is spoken of 3 wayes , or ( as it were ) in 3 pathes .

First the Father of our Lord Jesus Christ when The Father shews us Christ . we were dead in sins , and when we saw nothing at all , the Father shews us Christ . Before we have any thing to doe with Christ actively , the Father hath many things to doe on us passively , as Christ saith Joh. 17. Father , all that were thine , thou gavest them to me . Before Christ comes the Father is making the match , and commending his Sonne to us , when we are meerly passive in it . For that is a generall rule , a man never acts , but by Jesus Christ ; therefore let men talke what they will , God may doe what he will passively on me , but I am , not to acts at all till Jesus Christ come , but I say , passively , the Father was woing us to his Son , and no man ( saith Christ ) comes to me except the Father draw him ; and those that have learned , and are taught of the Father come to me . Joh. 6. 45. That ( I say ) is one sight that a poore sinner hath , a sight of the Excellency of Jesus Christ . Now it may be if thou look back , and consider how God did deale with thee at the first , thou canst remember when many times Jesus Christ was presented to thee in his excellencie , sometimes more , sometimes lesse , and thou sawest him an excellent person , and wouldest have given a world for him ; and didst account it a heaven , and happinesse to enjoy him . Now whence was this , but that the Father was willing to make the match between his Son , and thee , and shewed this excellency of him ?

Secondly , I finde , on the other side , in Scripture , Christ shews us the Father that the Son Christ gives us to see the Father : for the Father is not seene all this while ; thou seest not who shews thee that Excellency : thou seest Christ before , and wouldest give a world for him ; but thou knowest not who opened the Window ; it is the Father ; and then Christ only shews the Father ; that is , after thou art married to Christ , and Christ will shew thee thy Friends . When Christ hath married the Soule , he will shew it what riches is in him ; what grace , righteousnes , and goodnesse : and saith Christ , I have a Father , and I am willing that you should be acquainted with him , and know him : so Christ leads us to the Father ; that is that Christ speaks Joh. 14. Ye know me , and ye know the Father . And saith he , hast thou seene me , and not known the Father ? he that hath seene me hath seene the Father : for wee see the Father through Christ , that is all the knowledge we have of the Father . for the Father is another person , just like Christ ; he is invisible , no eye ever saw him but through Christ ; that is , I see , what pitty , and love , and grace , and goodnesse is in Christ , and such is in the Father . There are no two things in all the creation of God , that are so like one another , as the Father is to Jesus Christ : so that as though I know one Egg , I may know another ; & yet two Eggs are not comparable , or to be mentioned for likenesse , as the Father is to Christ . So that if a man have perfect understanding of Christ , he will have also of the Father .

Thirdly , both these , though the one be passive , and Both done by the Spirit . the other active ; that now I must looke with mine owne eyes that Christ hath put in my head to see the Father : though the Father shewed Christ to me when I was blind , and dead ; I say both are done by the Spirit of God , who is called sometimes the spirit of God , and sometimes the spirit of Christ ; and Christ saith , the spirit shall take of my things , and shew them to you . So the Spirit from the one , and the other makes manifestations . So you have seene a little towards the opening of this glorious priviledge that the Saints have , of seeing God in this world . The manner how the Saints see God .

There are 4 or 5. things more which the Scripture speaks of our seeing of God , and which the Saints finde by experience . I shall but briefly touch them .

I have told you that a Saint sees God but in part , 1 They see but a part . and yet a Saint sees but a part of God ( as it were ) at any time . He sees not God fully in any thing , and yet he sees but a part ( as it were ) of God almost at any time ; that is , the Lord doth not discover al his glory to any Saint at once : but somtimes the Lord reveales to his child , and lets him see his glorious power , in such a way as no carnall man ever shall . Another while he , lets him see the glory of his Justice , and that , it may be ravisheth him for a time . Another while God sheds his love into his heart , and sets that before him , God might shew himselfe at once , he might shew himselfe fully if he pleased : but this is his manner , and dealing as we see in the Scriptures , and as the Saints finde generally in Experience . That is one thing .

Then secondly , in this sight of God , though the 2. What they see is amiable . Lord shew but part of himselfe at once , sometimes it may be a greater part then at an other time ; yet that part , be it what it will , and be it little or much , yet it is all amiable in the eye of a Saint , and operative in his soule ; my meaning is this , you are not to conceive as though it were the glorious priviledge of a Saint , to see one side of God as it were , and not another : but that that is most terrible in God to wicked men , that is also I say amiable , and lovely in the eye of a Saint . As the power of God , the greatnesse of God , the Justice of God . Even these things that the wicked abhorre and hate , the Lord useth to reveale them to his Saints , in Excellent Glory . That is an other thing . 3. God sheweth himself variously .

Then thirdly , God doth shew himselfe to his children by various manifestations . My meaning is this , God doth not alway shew himselfe in the same manner , and fashion to his child ; God ( as it were ) comes in a new dresse , every day to the Soule of his Child , all the dayes of his life in this world , and for ought he knowes , for ever in the world to come . As it is unspeakable to say how God appeares to the soule of a Saint : so the manifestations are innumerable , the strange ways that God comes to the soule : he shews himself to day this way , to morrow after another , and the third day after another . The Lord manifests himself variously . That is another thing

Then fourthly it is by various means also that God 4 By various meanes . comes in by . You must understand he comes alwayes through Jesus Christ : but then for other lower meanes , he chooseth what meanes he pleaseth ; he comes in , somtimes by afflictions , and corrections ; somtimes by common providence , sometimes in the word preached , sometimes in meditation , sometimes in prayer ; some times one way , sometimes another . The Lord can take any way , any creature , any providence , any thing to convey himselfe by , to the Soule of his Child , in a saving way . 5 It is not constant .

Then lastly , this sight of God which is the priviledge of the Saints , it is not constant , ( for ought I know ) to any Saint , no , not under the New Testament , much lesse , under the Old : but the Saints have their desertions in the new Testament , God hides his face , though not as oft as he did in the old . Now let me desire you to lay up these things : because they will be necessary when we come to speak of the other doctrine . So much concerning the manner , how God reveales himself to his children .

I shall now come to the Uses of this , and then way will be made for the other point , to shew how this sight of God doth truly , & kindly , and savingly humble us .

For the Use of this . First this shews the happy estate Use . 1. The happy estate of a Saint in this world . of a Saint in this world , that he hath ( as it were ) a heaven upon earth , because he sees God . If thou wouldest consider seriously , that there is such a glorious priviledge as this ; thou wouldest say , blessed is the man that hath it , and cursed and unhappy is the man that hath it not ; it is our Saviours word in the beginning of his Sermon Math. 5. Blessed are the pure in heart ; for they shall see God . Now purity of heart is not the blessing properly , but the seeing of God . He that is pure in heart is a blessed man saith Christ , for he shall see God . So that if thou wilt believe Christ Jesus , If thou be a Saint , and see God , and canst say , the Lord hath revealed his glory to my soule in Jesus Christ ; then oppose that to any miserie that can be in this world . Put any miserie that makes a man unhappy in this world , in the one scale , and that priviledge of seeing God in Christ in the other scale ; and surely thou wilt see that thou art a blessed , and happy man . As , suppose thou art a poore man , a plundred man , a persecuted man , or a sick man or woman ; be it what it will , if thou canst see God in the face of Jesus Christ , if thou wilt believe Christ who is the truth thou art a blessed man , a blessed woman . Suppose a man were sick , and should never see health ; suppose he were weake , and should never see strength , suppose he were poore , and should never see wealth ; suppose he were banished , and should never see his Countrey , or his Friends . Nay , suppose a man were starke blind , and should never see the naturall Sun ; yet if he have a pure heart , he shall see God , and if thou wilt believe Christ Jesus , thou art a blessed man or woman . All the blessednesse in this world put together ; all that mankind ever enjoyed from the creation , is not worthy to be compared , with one glance of that sight that a Saint hath thousands of in his life , of the glory of God in Jesus Christ .

We are wont to say that there is this difference The beatifical vision in this life . and only this difference , betweene heaven , and earth , that glory differs from grace , but only in degrees ; that glory , and grace are the same , and that glory is the perfection of grace . That is very true , I deny it not : for we shall be clothed upon with glorie . But some conceive that the beatificall vision , that blessed sight is not in this world , we shall not have it till we come to Heaven , It is true , we shall not fully , and perfectly : but it is not true any otherwise , then as the part differs from the whole : For here , even in this world , a Saint in some measure hath it , he sees God as truly , and rightly as ever he shall hereafter in Heaven ; therefore you may see what it is to be a Saint . If God should take a poor Drunkard , or Swearer , and but shew his Soule , ( as it were ) through his fingers , or through a gold ring , one glance of this sight , he would never be a Drunkard or Swearer , he would never be a Railer , and live as a Sott againe , all the dayes of his life , No , it is a glorious condition that a Saint is in .

Therefore meet God , and labour to know his glory in Christ . And for shame be not discouraged for every trifle in the world . When you heare that wicked men prosper , that they have wealth , and they see their children before their eyes , and their Bull gendereth , and their Cow calveth , as it is in Job , envy not their quality , one glance of this blessed sight is worth more then all that ever they had , or shall have ; therefore pitty them . Nay , if thou wert in prison to night , and shouldest dye to morrow the most cruell death that ever was , yet if the face of God shine on thee , thou art a blessed man , it is a glorious condition ; thou mayest say with David , My lot is fallen in a good ground , I have a goodly heritage . The Lord hath denyed me worldly things , wit , and wealth , and honour , and credit , but God hath been pleased to bestow this , the knowledge of the glory of God in the face of Christ . Therefore never look dejected or sad more ; envie others no more ; but pitty them , and weep for them , thou hast infinitly a greater treasure , as the Apostle saith , we have this treasure in earthen Vessels . What is that treasure ? Nothing in the world , but the manifestation of God in Christ ; therefore bring thy soule to the resolution of that Disciple , Lord shew us the Father , and we are satisfied : So say to God , Lord shew me thy glory in Jesus Christ , and I have enough , though I have not wealth , nor glory , nor money , nor any thing , let the world have all , I have a good bargaine I will blesse , and praise thee world without end .

And if this be the priviledge , and blessednes of a St. The miserie of wicked men . to see God . Then see also what a miserable condition thou art in , that art a poore carnall man , that though it may be thou seest thy wealth increase , and thy Children playing in the streets , yet thou never sawest God , thou never hadst one glimpse of this glorious priviledge that I now speak of . Therefore as it is the chiefe thing in Heaven to see God ; so doubtlesse it must be the chief thing in Hell to be throwne away from Gods presence , not to see God . Therefore in 2 Thess. 1. it is said that wicked people shall be punished from his presence ; that is the maine thing in Hell to be thrown from the presence of God , never to see his face more , so a carnall man hath a Hell upon Earth ; thou that art not a new creature thou art in Hel as it were already : because the main thing to be had in this world , and in the world to come , thou dost wholly want . That is the first thing .

Secondly , if this be so , that there is such a glorious Use 2. The fight of God should humble Saints . prerogative of the Saints to see God ; then this above al things in the world should most humble thy soule for thy sins ( as hereafter I shall shew more fully ) this should move thee to mourne for thy sins . Why so ? You all know it is not properly , at least , not meerly the knowing of sin , and of the wrath , and curse that will melt the heart : that , of it self hardens the heart ; but you know by your owne experience , that when you come to the veine , where those sweet teares of repentance lye , it is the seeing of the kindnesse of God , of the goodnesse of God , of the mercy of God ; and then to think that I should be such a wretch , as to abuse his goodnes ; to grieve , and provoke him that is my Father , and to crucifie him again , and again , that is my Saviour . Mercies , even common mercies Common mercies abused humble a Saint . melt the heart ; when a man considers , I was the other day sick , and God restored me ; and that I should be such a wretch since ! this grates upon the heart ; as in 2 Sam. 12. 7 , 8. Where God by the Prophet tels David of his sin ; and as a motive to humble him , saith he , I made thee King of Israel , and Judah ; and if that were too little , I gave thee wealth , I gave thee thy Masters house , and thy Masters wives into thy bosome . I tooke thee when thou wert a little lad following the sheep , and I made thee King of Israel , and if this had been too little , I would have given thee more ; but that thou shouldest play the villaine , that thou shouldest goe and take an honest mans wife , he that had but one sheep , and play the Beast , and doe folly in Israel ; this was that that wounded the heart of Dauid , and thereupon he went and penned 7. penitentiall Psalmes , and goes , and cries , have mercy upon me O God according to the multitude of thy mercies . These mercies that are ordinary , when we walke unworthily they grate the heart .

But if a man can come , and say , God hath bestowed Spirituall mercies abused cause greatest humbling . that on me , that he hath not upon any reprobate ; the knowing , or the enjoyment of the knowledge of his glory in the face of Jesus Christ , O , as it is a mercy unutterable , and invaluable , that the soule is not able to expresse it when it hath it : ( Indeed the soule can say , it never found the creature , but it left the Soule unsatisfied , or worse then it was : but saith the soule , if Gods face shine but a quarter of an houre , if it be but in a bush , or in a Garret , I am satisfied , I desire no more , if this might but continue . As a man prizeth this more then any thing in this world ; ) so if a man doe but consider , that I should be so base , as to anger that God that bestowed this , as I doe when I sin ; and have knowledge enough to know it to be sin ; when I look through the doore , and know it is a Thiefe , and might keep him out , yet that I should be so proud , and so vaine , and so idle ; that I should let goe so many glorious opportunities in such , and such places , and times , O , this is that that troubles a Saint . Therefore we see in 1 King 11. When the Lord would humble Solomon the Son of David for his sins , and bring him to repentance . It is said there , he went not fully after the Lord , as David his Father did ( the more too blame he ) he built high places for Chemosh , and Molech ; Solomon built Altars and offered sacrifice to Idols ; and likewise he did it for all his strange wives ; And the Lord was angrie with Solomon , because his heart was turned from the Lord God of Israel , which had appeared to him twice . which had appeared twice to him ; there is the motive to aggravate it . The Lord was angry , not so much because he had so many sins , and had built so many Altars , but this was the aggravation , because the Lord had appeared twice to Solomon , so as he had never done to any other from the beginning of the world ; the Lord appeared savingly , and spiritually to him , and yet he sinned against him .

Now if God appeared to Solomon but twice , and his sin is aggravated by that ; how great is my sin in the Gospel , where things are more clearly presented , then ever they were in those times , and God hath appeared two hundred times , two thousand times to my soule : I have seene him one while in the Sacrament , I have seen him among the Saints , I have seene him in such a country , in such a condition , in such a place , in such a medow , in such a wood , when I read his word , and called upon his name , and yet that I should be such a Villaine , that I should be thus proud , and thus froward , and love the world so much , and so easily provoke God , and lie so sottishly in it when I have done ; it is one of the greatest motives in the World , to move a spirituall heart to be abased , and humbled for sins past .

And likewise to preserve it from sin for the time Sight of God a preservation from sinne . to come , I have set God ( saith David ) at my right hand that I might not sin against him ; that is , I will keep God in my eye .

The Eye of God is a meanes to keep a man from sin : for who will sin in the eye of God ? therefore saith God to Abraham , walk before me , and be perfect . The Servant may doe ill behind his Masters back , but walk before me , and then thou wilt be upright , therefore when men sin they are said to leave God : but saith David I have set God at my right hand , that I might not sinne against him , I will alway see God , as I see a man that walks at my right hand .

Thirdly , if there be such a sight of God to be Use ; 3. Highly to prise the preaching of the Gospell . enjoyed in this world , and that by his word and Spirit ; me thinks this might teach you highly to prize , and esteeme the preaching of the Gospell , the word of Christ . Truly , ( beloved ) if you doe not look on the Gospell with a spirituall consideration ; to a carnall eye it is the poorest , and driest , and most beggarly thing in the world ; for , there are none that have more weaknesses , then the dispensers of it . It is a thing that should fill men with admiration to consider what it is to have poore creatures to doe the work of God that have a world of weaknesses more then other men , who are more exact in their wayes as Lawyers , and Tradesmen , &c. To a carnall eye the preaching of the Gospell is a dead , drousie thing ; a man shall heare many things that he heard before , and be taught till he sleep , and be tyred out , unlesse he look on it with a spiritual eye . As the East-India Merchant when he sees such a shell he considers what is in it ; there is a glorious Pearle in it , and for that he goes many a Mile . So doe you consider that the preaching of the Gospell by poore and weake meanes , it is that shell , that Cabinet , wherein these glorious treasures are found ; therefore esteeme it , and prise it highly , look on it with reverence , look for the Pearle in it ; prise it , and praise God for it .

It may be some of you , that are sleepy Why men see not the excellency in the Gospel . creatures , may say , I cannot tell that there is any such thing in it ; & others are so sottish to this day , that they no more know nor understand , what we have bin doing in the preaching of the word these 12. moneths , then a Post .

It is not because the treasure is not here , but you shal see the reason , 2 Cor. 4. 4. the reason why you see it not ; is because , The God of this world hath blinded your eyes , that the light of the knowledge of the glory of God , should not shine upon your Soules . God shines upon one mans Soule , and not upon another , another sees nothing but a poor Preacher , full of weaknesses , & so he gos away , & remembers little or nothing , or it may be sleeps all the while . Beloved for the Lord Jesus sake trifle not : It makes me tremble to consider seriously how those decrees , that are infinite , and innumerable that were before the beginning of the world , are to be opened , when we preach the word ; yonder man , and yonder woman , we know not whether of them belong to God , or the Devill ; but when we preach the decree is opened ; there is a poor man , or a poore woman that belongs to life , it makes him a new creature ; another is as very a Sot at the yeares end , as at the beginning ; who would not tremble , when God threatens to seale up your condition by it ! O! it is a glorious thing , the Gospell . Look to it you sottish people , that are like the Foole in the Proverbs , that tell him a tale , and when you have done he will aske , what is the matter ; or as , a man asleep , that knows nothing what he hath been doing . For the Lords sake consider what we are doing , and what the Gospell is ; and what it is to have one day of the Son of man ; it is a very strange word in Luk. 17. 32. consider of it thou poore sottish creature : When Christ was demanded of the Pharisees when the Kingdome of God should come , he answered them , The Kingdom of God commeth not with observation . Neither shall they say , lo here , or lo there , for behold the Kingdome of God is within you , or among you ; And he said unto his Disciples , the dayes will come when ye shall desire to see one of the dayes of the Sonne of man , and ye shall not see it . And yet he saith after , they shall see the day of the Son of man . We are to consider , the sonne of Man , the Lord Jesus Christ hath two sorts of dayes : He hath one 2 Sorts of dayes of the Sons of man . day that every wicked man shall see , when they shal be eating and drinking as in the dayes of Noah ; When the Son of man shall come to judge according to my Gospel , as Paul preacheth ; & according to the Gospel The day of judgement . that you have here preached ; That is , one day of the Son of man . And thou that wilt not receive Christ , thou shalt have thy belly full of that day , it will be a terribble day , a day of blacknes and darknes when the earth shall reele as a drunkard , and the heavens shall be gathered together as a scrowle , and the world shall be on fire , and thou shalt be at thy wits end , it will be a terrible day : the Lord deliver thee from that day .

But the Son of Man hath another day , that is , The day of grace . the day of grace , the day wherein the Son of man in the preaching of the Gospell would bestow grace upon thy Soule . Why doth he call that the day of the Son of man more then the other ? He delights more in it ; he delights not in the death of a sinner . This is that sweet day that Jesus Christ delights in , to offer himself to thee , and to lay before thee , life and salvation by his death . These things were not written for them only , but for us also . Remember , the day will come when thou shalt desire to see one day of the son of Man , but shalt not see it . Thou wilt say , O that I had one such day , as we have now in this place ; when the Preacher told me of seeing God , and Christ ; O that I had but one day , but one motion in my heart , by the Spirit that I had then , and yet I sotted it out and did forget it ; O that God would smile as he did then , but it shall not be . Therefore the Lord help you that you doe not trifle out your salvation , as abundance in this Nation , and in this Citty doe , between sottishnes and formalitie . Abundance of People heare the word , but here is abundance of formalitie ; few men consider with whom they have to do , when they heare the word of God , and what the busines is , but in a trifling manner passe it by : Therefore consider what treasure there is in the Gospell ; there are unsearchable treasures in the Gospell ; but of all , this is the Jewell of all , the knowledge of the glory of God , in the face of Jesus Christ . I shall leave other things for the next opportunity .

SERMON 2. Isaiah 6. 5. For mine eyes have seene the King , the Lord of Hosts .

YOu remember the Lesson that God taught us from these words the last day ; that ,

The Saints have a peculiar priviledge above all others , that they can even in this world see God . They can see God in Jesus Christ .

I did open this , as farre as I could dive into the scriptures unto you , and proved it , and made some Uses of it . There is somewhat yet remaines of it , which I shall indeavour briefly to goe through , and then we shall come to the next poynt , which is , that ,

A right saving sight of God , of the glory of God in Jesus Christ , is the way to true Gospell humiliation .

We have made 3. uses of the former point .

First , to shew the priviledge of the Saints , that they , and they only can see God .

Secondly , that the sight of God should humble the Saints for their sins .

Thirdly , it should teach us to prise the preaching of the word , whereby this glorious priviledge is discovered , and wherein this excellent treasure is contained .

There are two things that I shall endeavour this day , as the Lord shall help me in this great misterie , to make out to you .

The one is , seeing there is such a glorious priviledge to be had , and blessed is the man that hath it , as I told you ; Blessed are the pure in heart , for they shall see God . Purity of heart is the qualification , and seeing of God is the reward , the highest step of it . And seeing there is such a Curse to a man that sees not God , how shall we know whether ever we had this priviledge ? whether God hath vouchsafed to us this peculiar sight of him ? I have seene the King , the Lord of Hosts .

Then secondly , if I have it not , what course I shal take to attaine it ? I shall speak of these two things only this day .

Concerning the former ; I need not give you This peculiar fight of God knowne . signes , or marks , to know whether a Drunkard , or a Whoremonger , or a blind carnall creature , that knows nothing of the will of God ; whether any of these see God .

But the busines comes to this : Seeing there is a Gospell enlightning , or illumination ; seeing there is a kind of sight of God in Christ , that an Hypocrite hath , and yet it is not the glorious sight that the Saints have ; the question wil be , how we shall know the one from the other ? And then there will be a light whereby a sinner , a carnall man may know his estate ; that will flow from the other : For , if wee discover the one , it will be easie by that light to discover the other .

For your information in the former ( according as I understand by considering of the Scripture , and seeking the Lord , and searching mine owne heart ) I shall reduce all to these 3 heads : You may know it 3 wayes .

First , by your apprehensions of it .

Secondly , by the impressions that this hath upon you .

Thirdly , by the Expressions or Effects that it workes .

I shall endeavour to cleare these three things to you .

First , I say by your apprehensions . That is , by 1 By our apprehension of God which are . the manner of your apprehending God in Christ . Because ( that I may speake punctually in the language of the Scriptures ) though another man may be said to see God , and to know God , yet he apprehends not God , or Christ , or any thing that belongs to either in that way and manner that an Elect Saint doth .

Now there are these 3 things in the apprehensions of a Saint that sees God aright .

The first is this , these apprehensions of him , they 1 Cleare apprehensions . are cleare apprehensions of him ; the Hypocrites apprehensions , they are darke and doubtfull , they are mysty ; I say the apprehensions of a Saint they are cleare . I doe not meane by cleare , that they are full : For , I told you before , as the Apostle saith , why doe What meant by it . we yet hope , if we seen that is , if wee did fully see . Neither doe I meane by cleare , that they are alwayes constant , that we have them without any doubts , or darknesse , or mists : especially in the old Testament , the Saints were many times eclipsed , and God hid his face , and they were at a losse , they knew not where to see him ; in the morning he was seene , and he was gone at night ; and so for a little moment ( as it is said ) he would come , and then be gone againe , that is not the meaning . But when I say they are cleare , as it is , 2 Cor. 3. We all with open face , behold the glory of God . With open face ; that is , we doe not see God , as a man sees through a handkerchiefe , or through a Sieve , or through a Skarfe , or a Cloud ; but with open face ; we see him clearly , our apprehensions are cleare ; that is , there is an assurance going Assurance in the Saints apprehensions . along with your apprehensions , that doth certifie your Soules , and assure your soules , that it is God that you see , it is a sight of God . For as in naturall things , you know , that by the same light whereby I see the Sun , by the same light I know that I see him : So there is in the very manifestation of God to the soule , it carries a witnesse in it self , it is so cleare , that when I have it , though I never had it before , and I cannot demonstratively speak a word what it is , yet I know as it is Gods sight , so I know I see him . A Saint knows so surely , and certainly , as that there is not the least doubt to his soule of that sight . As in 1 Cor. 2. ( which is worth observing ) you shall find that there is a great mystery that Paul saith that a Saint sees , that a carnall , naturall man cannot perceive ; there be the deep things of God ; and one of them he saith is Christ Jesus : for the Pharisees , the Princes of the world did not know him , they did not know , him and the Father to be one , as it is Joh. 14 : Now in that misticall knowledge in that 1. Cor. 2. observe two things .

First , you shal see that there is a mistery in knowing A misterie in the manner of the Saints knowledge . these things : Not in the knowing of the things for the matter , I told you they are not misticall in the matter ; for they are nothing but the death of Christ , and the power of his resurrection , and the like , that he calls , the deepe things of God , that Christ dyed for us , &c. But the depth is in the manner of the knowing of them ; they that are Hypocrites know them for the matter ; they know Christ from top to toe , they see him dead and buried , and put in the Grave , and the like , but they doe not spiritually know them .

So also , the other mysterie of that spiritual knowledge The Saints know that they know the things of God . is in the knowing that they did know : It is one thing to believe , and another thing to know that I doe believe ; and it is one thing to know spirituall misteries , and another thing to know that I doe know them .

Now when the Apostle had done with the former , he comes to the latter , and tels them that they had a light , whereby they knew the things that were freely given them of God : As he saith , no man knoweth the things of a man , but the spirit of a man that is in him . So I have the Spirit of God , that I know the things , and I know that I know them . So the mysterie of spirituall knowledg is to know heavenly things in a spirituall manner , and then to know that I know them . It is one thing to know spirituall things , and it is another to know that I know them . It is one thing for God to give heavenly things , and it is another to know that God hath given them . This is the meaing of it , when I say that the people of God have a sight of God , and it is a cleare sight ; that is , it carries such a kind of evidence to the soule , that thou knowest assuredly , as thou knowest any thing in the world , that thou seest God in Jesus Christ .

Therefore it was a knowne case among them in the old Testament ( and much more must it be in the new ) it was so certaine , that if God were away but for a moment , they presently missed him , and they cryed , Thou hast hid thy face , and when wilt thou come againe ? and over night he would be gone , and they were troubled , and they knew him as soone as he came , and they missed him when ever he went . Now when thou hast but a blind confused apprehension of God , and it is but thinking , and hoping , and thou missest God , and thou knowest not what is become of him , nor thou lookest not after him , suspect thy apprehension of him , that it is not right : for if it be a right knowledge , it is as cleare as the Sun , though it be not fully cleare , yet it is so cleare , that thou knowest that thou hast God ; and thou doest misse him if he be gone but for a time : That is one thing .

Secondly , these apprehensions , as they are cleare , 2 Precious apprehensions . so they are precious ; they are sweet apprehensions to thy soule . Thou accountest one thought of God , one right apprehension of God , in Jesus Christ , worth a whole world ; therefore we see in Psal. 137. 17. The Prophet David , ( who was well acquainted with God ; saith he , how precious also are the thoughts of thee O God! how great is the summe of them ; if I account them they are more in number then the sands : when I awake , I am still with thee . They are many then ; and that is a shame for us in the New Testament , that they had such apprehensions , and we should have so few . And how precious are they ! saith he . As if he had said , I love my Wife well , and my Husband well , and I love to have things about me ; and to have health after sicknes : But Lord , how precious are the thoughts of thee O God! how rich is one thought of God! What a rich man am I , when I have one thought of God : Now these apprehensions are precious in these 3 respects .

First , they are precious , because every one of those 1 They satisfie the Soule . thoughts fully satisfy the soule . Take any thing in this world , as it may be thou hast an estate , or thou hast such friends , or thou hast such comforts : Take any thing whatever thou canst , there is an emptines left still in some corner of the soule , it is not filled . A man may say when he is highest in the comforts of the world , I am not fully satisfied , there is some disquiet in my Spirit ; there is somwhat , whatsoever it is , behind the back of that comfort that I look for . But when a man hath thoughts and apprehensions of God aright , they satisfie the soule , and fill it with such contentednesse , that a man can say , I have enough ; and he can say with Peter , when he saw the glory of God . It is good to be here ; though he had neither meat nor drink , but were upon a mountaine ; only he saw the glory of God ; and saith he , It is good to be here . Therefore we might see , in divers places that I could reckon in Scripture , as in Psal. 17. As for me , I will behold thy face in righteousnesse , ( I will behold thee in Christ ) and when I awake , I shall be satisfied with thine Image : I shall be satisfied saith he . So also in Psal. 63. 3 , 4 , 5. I shall be satisfied as with marrow and fatnesse , and that is a choice thing in this world , though it come farre short of this . And so Paul , Phil. 3. I account all Dung for the precious and excellent knowledge of Christ : As if he had said , I would be satisfied with this , though I had not a penny in the world . Now it is not so with an Hypocrite ( therefore examin your heart , and look upon Apprehensions of Hypocrits satisfie not . it ) an Hypocrite , when he is enlightned , he may have some sweetnes , and there is some pleasure ; as when his gifts are enlarged ; or when spiritual things especially when new notions come in his minde for ever the knowledge of new things is pleasant , both naturall , and spirituall : Yet notwithstanding an Hypocrite is not satisfied , with the sight of God in Christ , he cannot say I desire no more ; but he saith , I will be Rich for all this , I will cozen , and cheat for all this : Therefore I have alway observed , that the best of wicked men , those that we have reason to suspect , that they are not right , and they may have a great deale of joy , and such like ; yet they are as greedy and griping after the world , and as proud and vain as others , and that is an argument that they are not satisfied . Another poore Christian , though he make not such a blaze with gifts , and expressions , yet he sees God , now and then , and he can tread and trample upon the world , he can despise pleasures , and friends , and honours , and riches , and can look on them as crucified things , as Paul did , and can say , I remember , in such a Countrey , in such a Chamber , in such a place , where God shew'd himself to me , and I was satisfied ; I saw every thing vanish before me , and I desired nothing but that , and I could desire to change , my wealth , and all for that , so that might be continued , and enlarged : That is one thing .

Secondly , they are precious , because he is not satisfied . 2 There is a desire of more . This is no contradiction though it seeme to be one . My meaning is this , that wherever there is this apprehension of God , though it satisfie in respect of lust , and sin , and the world , and the Devill ; yet it creates , and begets in the soule a greater thirst for more of that apprehension . Therefore we see clearely , Phil. 3. where Paul runs a race ( as it were ) after the knowledge of God in Christ : See what the Apostle saith . I account all as Dung , and Drosse , for the Excellency of the Knowledge of Jesus Christ my Lord , for whom I have suffered the losse of all things , and account them Dung ; I have lost all , and I am not sorry for it : And why is all this ? That I may know him , and the power of his resurrection . Now Paul was a Preacher , and did he not know Christ ? there had been a blind Preacher . He was an Apostle , and Doctor of the Gentiles ; and did he not know the resurrection ? Yes , but the meaning is this , He forgate that which was behind , as we see after ; that is , all that apprehension he had of God in Christ , he forgate it , in regard of the affection to desire more , he did not eye what he had : Therefore saith he , I say , not as though I apprehended ; but I desire to apprehend him , by whom I am comprehended , to see the glory of God , that comprehends me in Jesus Christ . I speake not ( saith he ) as though I had attained ; as if he had said , I know nothing in comparison of the insatiable desire I have to know more .

And that is the reason why Hypocrites are very loath to dye , when danger and death approacheth ; Hypocrites loath to dye , Why ? whereas a right Saint is wondrous desirous to dye ; Why so ? Saith the Apostle , That I may be with Christ . Phil. 1. Whereto compare that in Joh. 17. that I may see God , and have the same glory with Jesus Christ .

Therefore thou mayest trie thy selfe by this : if thou hast something that is like the apprehension of God ( I speak not to dull creatures that are altogether in the world , all the yeare long ) but if God work on thee in his word , and there is some light come in , and some sweetnesse , yet if thou be glutted with this , and when thou commest home thou throwest God away , and thou lookest after thy lust , and after thy sin , thou never yet hadst a right appresion of God : For , if thou see God aright , thou wilt looke for more , and more , and for ought I know , thou wilt have more , and more , world without end .

Thirdly , and lastly ; these apprehensions are precious , 3 They are accompanied with transcendent joy . because there is a transcendent super-excellent , exceeding joy and delight , in the enjoyment of them , Abraham saw my day , and rejoyced , saith Christ : He did not see his day as an animate creature ; but he saw the misterie of God that should be fulfilled in those dayes , that is the meaning ; so Araham saw my day , and rejoyced . So there is a very pregnant word concerning this , in Isa. 35. The Desart shall rejoyce , and the Wildernes shall be glad . By the Wildernesse and Solitary place , is meant the barren Soule , the Wildernes of thy heart , where God will dwell . The Wildernes shall be glad , and the Desart shall rejoyce . O! that God would make it so to us . It shall blossome abundantly , and rejoyce with singing , The glory Lebanon shal be given unto it , &c. Why is all this ? They shall see the glory of the Lord , and the excellency of our God . This makes , the sad Soule rejoyce , and makes the barren heart , blossome as a Rose , when they see the glory of the Lord , and the Excellency of our God . Nay , it is such a joy , as he saith after , that , The Eyes of the blind shall be opened , and the Eares of the deafe shall be unstopped ; then the lame Man shall leap , and the Tongue of the dumb shall sing . It is such joy as will make a dumb man sing ; it will make a mellancholy , heavy , mopish creature , that naturally never smiled ; God manifested in Christ , will make him sing , and the lame man to leap for joy ; it is a transcendent , exceeding high joy , and this joy , it will be the same joy Joy of Heaven , What ? in Heaven , that we had on Earth . It is not Eating , and Drinking , and Marrying , and Buying , and Selling , that will be the joy in Heaven , but the great joy will be , the beholding the Glory of God in Christ ; that will be the great Joy .

Therefore , thou mayst know by this ; it may be thou hast a little joy : Thou rejoycest in the hearing of the Word ; but is there not some other Joy that thou preferrest ? Art thou not more glad when thou hast a good bargaine ; or when thy affaires Psal. 137. goe on in the World ? What is thy chiefe joy ? As David saith ; If I prefer not Hierusalem to my chief joy . If this apprehension worke in thee a joy , transcending all the joy in the world , and make all other joyes to vanish , it is a right apprehension . So you see these apprehensions are : First , cleare Apprehensions . Secondly , precious Apprehensions .

Thirdly , they are Perpetuall ; they are lasting Apprehensions ▪ 3 Perpetuall apprehensions . By that , I doe not meane that they are lasting alwayes , but that they may be somtimes dimme and sometimes darke ; but I meane they goe not utterly out ; as it is said , Job 21. How oft is the Candle of the wicked put out ? The Candle of the Hypocrite goeth out , it may be he hath a little apprehension of God , and then it is out , it may be for half a yeare , and in time it infallibly goes quite and cleane out : Therefore in Heb. 6. the Hypocrite ( for the Apostle lays down there the estate of Hypocrites ) after they were enlightned , &c. they fell away . The light was gone , it only blazed a while , and there was an end of it : But it is not so with a Saint , though God may for a moment hide his face ; yet as Mr. Calvin saith , that light that came first into the soule of a Saint , that that came first , it leaves such a sent , and a savour , that a man can never forget it ; it is never quite out . He may forget that he hath done naturall things : We may forget what wee did twenty or thirty yeares agone ; we may forget where we were , and may forget our Friends , &c. But when God reveales himselfe first to the Soule : If a man could live in this World a thousand yeares , the apprehension that he had of God at the first , it would be as fresh as ever it was ; because it is an eternall thing , it is a thing that we shall have more , and more in Heaven , it is not crruptible ; Triall of apprehensions . by their lasting . and therefore it goes not out .

Now it may be thou hast been a Professor before , and God hath stamped a great deale of joy on thee , and now it is gone , and thou art poor wretch , a poore drie creature ; as drie as a Chipp , and a man can scarce see any thing in thee , to distinguish thee from a carnall man ; trie thy self by this : These apprehensions if they be right , they are perpetuall , and constant in a sense ; Therefore it is said , Joh. 14. 21. If you keep my Commandements ( saith Christ ) I will manifest my self to you , . Saith Judas , not Iscariot , Lord how is it that thou wilt manifest thy self unto us , and not unto the World ? Saith he , I , and my Father will come , and wil dwell with you , and abide with you . As for the world , God passeth by , as a wayfairing man that tarries but for a night , but I , and my Father , will come and dwel with you . Therefore in 1. Joh. 4. Seeing of God , & dwelling in God are Sinonomies , one , and the same thing ; God dwelling in us , or we in God , or seeing of God , they are the same : Because , wheresoever God is seen rightly , and truly , it brings God by his Spirit to dwell in the Soule . That is one thing you may know it by , by your apprehensions .

Secondly , you may know it by the impressions 2 By the impressions these apprehensions worke . that those apprehensions have upon your hearts ; there will be a twofold impression upon thy soule , when thou dost see God aright .

First , as I told you before , when a Saint seeth 1 Suitable to that they see in God . God , you are to understand , that he seeth al in God with redundance ; he sees his love , his goodnesse , his power , his faithfulnesse , his mercy , his justice . Now the same apprehension of these things , have such impressions upon thy heart , that thou mayest clearely discerne , if thy sight be right ; that is , if every one of these doe worke upon thy heart , a proportionable fitnesse , or suitablenesse , to that that is in God . As for instance , when thou lookest on God , and thou seest his goodnes ; there is a sweet impression of love : Thou seest the Justice , and Righteousnesse of God , it works an impression , not a blaze that goes out ; but an habituall impression , of pleasing God , and of fearing God . And so when thou seest his faithfulnesse , it works an impression of trust ; that thou wilt trust him though he kill thee : and so all that is in God will sinck into thy heart , and worke suitable to that that is in God .

As to give you one instance ( for as it will doe by one , so it will doe by all ) In Heb. 11. 27. It is said , By faith Moses forsook Aegypt , not fearing the wrath of the King : For he endured , as seeing him who is invisible . Moses had a sight of him who is invisible : Therefore he forsook Aegypt , and feared not the wrath of the King . What is the meaning of that ? The meaning of it , is this ; he saw the King of Aegypt to be a great King , a powerfull King : But because he had seene God , who is invisible ; that is , he had seene the Power of God , and the Greatnesse of God , and that put such an impression on him , that he did not feare Pharaoh . And God had promised to doe him good , and having seene the faithfulnesse of God , he forsooke Aegypt .

So it will be with thee , if thou see the Grace of God in Christ , there will be an impression of love upon thy Soule : If thou see the Greatnesse of God , there will be Reverence imprinted upon thy heart : or if thou see the Faithfulnesse of God , there will be an impression of Trust upon thy heart . But now if thou see God in Christ ; and see his goodnesse and mercy , and grace , and there be no such impression ; no love to God ; no delight in God ; no care to please him , or to attend upon him ; thou hast not seene God aright .

Beloved , these impressions , you shall know them by these things ; in three words , from any thing that is like the impressions of God upon you .

First , they are reall . Secondly , they are through . Impressions of seeing God upon Saints are , Thirdly , they are universall .

First , they are reall : By reall , I meane this ; they 1. Reall . are not idle speculations of God , as a bare seeing of God , and no more , but only a meere contemplation ; but they are such reall impressions upon the heart , as that they can bare up the Soule in any outward reall miserie : As for instance , you know the miseries of the world are reall : When a man comes to Prison , there is reall trouble , and reall losse , and Miseries of this life reall . reall hunger , and he is a Reall man , that is the Keeper of the Prison . Now an Hypocrite with all his speculations , when he comes to a reall night of miserie for God , all his knowledge of God proves a meere speculation , and vanisheth into Ayre , and there is no reality in it . Now the other which is a true Saint , let him be put into the worst condition , let it be Reall ; put Bolts on his heeles ; let there be Wounds , and Sores , and Hunger , and Thirst , that he feeles , & beholds with his eyes ; yet he hath a thing in his Soule , that is as real as the things that he feeles : Therefore it is said , in 1. John . 1. where he speaks of Fellowship with God , and walking in the light , and seeing of God ; saith he , Those things that wee have seene , and heard , and felt . He makes the apprehension of God in Christ , as reall as things that are subject to sense , as the things that we see , and heare , and smell , and feele .

Therefore see whether these impressions of God on thy soule be reall , or no ? Doest thou finde when thou commest to reall miserie , that there is reall comfort to hold thee up ; and not only imagination , and vaine Speculations : As you may observe , many brave glorious Professors in the time of Peace , that out strip all their Brethren , and their expressions Why many Professors shrinke in Trouble . are better then others , & they carry it gloriously , and yet you shall have some poor creatures that can hardly speake to God in Prayer , and can hardly remember any thing of the Word , and yet when they come to suffer , there is a reall thing that holds them up , though it may be it be but a poore little Boy , or a Wench , when you shall see those Brave glorious Professors , that because they have no Reality , they flee away , and turne to the World .

Therefore pray to the Lord that these impressions may be reall : That as the miseries wee meet withall , are reall ; so the impressions of his blessed Majesty may be be reall : Saith God to the Hypocrites , Mal. 1. If I be a Father , where is my Honour ? If I be a Master , where is my feare ? You talke that I am your Father , and your Master ; but there is no deepe impression of it upon your Soules .

Secondly , as they are reall ; So they are thorow , 2 They are thorow . they fall not upon the heart of a Saint , as they doe upon an Hypocrite . The apprehensions of God fall upon an Hypocrite , just like a little shower of raine , upon the sandy ground ; there is some little impression , but in two or three houres all is gone , it never soaks to the root of the grasse : An Hypocrite hath a root of bitternesse in his heart , and all the Dew of Heaven , never sinks so deep as to come to that root . Therefore as it is said , in 1. Joh. 3. A man that is borne of God cannot sinne , Why ? Because the Seed of God abides in him ; he hath a root in him : So on the other side , an Hypocrite , he can doe nothing to purpose , because there is a seed of sin in him , there is a root , there is a Coare at the heart , that the Dew of Heaven never toucheth : Therefore it is a signe that thou seest God aright , when the impressions of it in thy Soule , goe through , and through , that they soak into thy very soule ( as I may say ) and fetch out thy inward lusts .

Thirdly , and lastly ; ( and there I shall leave at 3 They are universall . this time ) these impressions are universall : An Hypocrite , or a wicked man in time may have some impressions upon his soule , of some one thing of God , or some few things . As for instance , Judas had an impression upon his heart , and a sad one too , of the Justice of God , it made him goe and hang himselfe : And so Saul , and Pharaoh , and others ; but that was but of one thing . But now a Saint , he hath impressions of all that is in God ; that is , there is nothing in God , but he hath a heart to answer it , he hath ( as it were , to speak with reverence ) a Coppy of God written on his soule ; he hath an impression of the love of God , as well as of the feare of God ; of delight , and trust in God , and the like . This is the difference betweene a Saint of God and an Hypocrite : Therefore in Exod. 34. When Moses was so desirous to see God ; O Lord ( saith he ) let me see thy glory . God revealed his glory ; and told him his name : The Lord God , the Lord , mercifull , gracious , long suffering , abundant in mercy , keeping mercy for thousands : Forgiving iniquity , transgression , and sin ; and that wil not cleare the guilty ; visiting the sins of the Fathers upon the Children . God tells him of visiting of wicked People ; What was this to Moses ? God would not tell him halfe his name , but all : Therefore he tells him , what he was to the Saints , The Lord , gracious , and mercifull , long suffering , abundant in goodnesse , and truth , keeping mercy for thousands . And then he tels him , what he would be to the wicked ; he would have the impression of the whole name of God upon Moses . It is a signe thy apprehensions of God are true , though they be weake , and small ; when they be reall , and thorow , and universall . The third thing is ;

The Expressions , or Effects of it : but that I must leave till another time .

SERMON 3. Isaiah 6. 5. For mine eyes have seene the King , the Lord of Hosts .

YOu remember the Lesson ( I doubt not ) that we are upon ; that ,

The Saints have a peculiar priviledge above all others , that they can even in this world see God : They can see God , in Jesus Christ .

I did open this , and proved it , and shewed you the last time , how by the Word of God , you might know whether ye have ever seene God in this manner ; whether God have ever bestowed this glorious priviledge upon any of you : Three waye , I tooke to shew it to you .

The first , was by your apprehensions of God .

The second , was by the impressions that those apprehensions of God have upon you .

The third thing ( which I am now to come to ) is by the Expressions of them , or by their Effects . If you would know whether you have seene God aright 3 By the expressions of them , which are : or no : I say you may know it by the expressions of it : How doth it set it selfe forth in thee ? It works something upon thee ; and that vents , and shewes it selfe some way in thy heart , and life : Therefore I finde in Scripture , especially in the Epistles of John , where much is said of seeing God ; he brings the Saints usually to know the sight of God by outward expressions : Because , though it be cleare ( as I said ) yet it is so small , that a St. cannot alway see it , unlesse he consider the workings of it also upon his heart , and life , as well as his single apprehension : Therefore saith he in one place , by this , you shall know that you have seene God , if ye confesse Christ : And in another place , If yee love the Brethren , &c.

Now there are these foure or five cleare things in Scripture , that demonstrate a man to be one that hath seene God . The first is this :

If thou hast seene God , certainly the Lord hath purified thy heart ; the Lord hath given thee a pure 1 Purity of heart . heart : For , saith Christ , in his first Sermon , Blessed are the pure in heart : For they shall see God . And in Heb. 12. Without holinesse , it is impossible to see God ; Matthew 5. that is a cleare generall rule : And therefore I say , thou mayest then read , if thou , or I , be a Man , or a Woman , to whom God hath not given a pure heart ; if God have not purified thy heart , certainly , as yet thou hast not seene God : For , if any man saith he , hath seene God , or that he walke in the light , and yet live in sin , he is a Lyar , and there is no truth in him at all ; you are to give no credit to him at all ; al his apprehensions , are but fancies .

Now , the question will be ; what is the purifying of the heart ? Or how may I know that ?

BELOVED , according to the language of the What meant by a pure heart . Scripture , : I find that by a pure heart , is meant two things .

First , by a pure heart is not ordinarily meant as 1 The conscience purified from guilt of sinne . you take it , for the killing of sinne in the soule ; I say not ordinarily : But the chiefe meaning of the purifying of the heart is to have the conscience ( for the heart is taken for the conscience , to have the conscience ) purified , and washed from the guilt of sinne : Therefore in Act. 15. say the Apostles , and Elders , Why should we doe thus , and thus with them , Seeing their hearts , are purified by faith , as well as ours ? That is , seeing they believe in Jesus Christ , and thereby have peace of conscience setled in their hearts .

To cleare , and open this a little to you : There Conscience purified , What ? are three expressions that the holy Ghost useth in Heb. 10. that open this , Heb. 10. 2. A pure heart in this sence is a man that hath no conscience of sinne ; that is the Scripture language ; one that hath no conscience of sinne : Not as it is commonly in your sence , one that makes no conscience of sinning , one that continues in sinne : But one that hath no conscience of sinne : That is , one whose conscience is not stained with the guilt of sinne , but by the bloud of Christ , there is a perfect peace setled within him ; Peace and joy in believing : For , that it is to have conscience of sinne , when alway upon the least infirmitie , there is guilt heaped upon the conscience of a man : Now this is an impure heart , an impure conscience . And to the pure every thing is pure , but to the impure , every thing is defiled : That is , when a man hath an impure conscience , that is not washed effectually by the bloud of Christ , through the power of the holy Ghost ; then his meat , and his drinke , and his bed , and his recreations , every thing defiles him ; every lawfull thing defiles him , as well as unlawfull . Now then thou mayst reason thus ; if I have seene God , I have a pure heart ? What is that ? I have no more conscience of sinne : That is , I finde an exceeding great power of the Spirit , that makes my conscience cleane , that notwithstanding my frailties , there is no guilt lying , or soaking in my Conscence . That is one thing .

The second expression , there you shall see , afterwards verse 10. that they are said to be sanctified ; sanctification in this place , is not meant , as you usually take sanctification ; that is , for mortification , and vivification ( as we say ) the killing of sin , and the quickning of grace , though that may be called sanctification too : But sanctification in this place is in the same sense , as I said before , when the conscience is washed and cleansed from the guilt of sin , as it is interpreted in the third expression in verse 2● . Let us draw neare with a true heart , in the full assurance of faith , having our hearts sprinkled ; that is , our consciences sprinkled ; having our hearts sprinkled from an evill conscience , and our bodies washed with pure water : An evill Conscience , is an unbelieving Conscience ; for , evill in the New Testament is ordinarily taken for unbeliefe . Take heed ( saith the Apostle ) least there be in any of you , an evill heart of unbeliefe , to draw back from the living God : That evill conscience Judas had , and Saul had ; For , sin did lye on their consciences , and was not washed : Now saith he , Let us draw neare with full assurance : Full assurance is opposed to an evill Conscience , and that cannot be , if you take sanctification in that sense , that you use to take it . Now that is one thing ; wherever God manifests himselfe , and reveals his glory in his Son to the Soule , he gives that man a pure heart , a good conscience ; he washeth that mans conscience , by the bloud of his Son ; that is , his Spirit applies the vertue of the bloud of his Sonne to our Soules , and Consciences , to make them pure and peaceable .

2ly , a pure heart ( for there are but two ways in 2 Aheart cleansed from the power of sin . generall , that it is taken in Scripture , a pure heart ) is a heart cleansed also from the power of sinne ; that is a pure heart : And indeed , both are comprehended here in one word ; because wheresoever the one is , the other is also : For , it is impossible for a man to have his Conscience made truly peaceable by the bloud of Christ , but it will be made pure , and holy also : Therefore in that place , in Heb. 12. Without holinesse , it is impossible to see God . I suppose it is meant of Personall holinesse , of Reformation , and amendment of life , and not of the imputed holinesse of Christ , and the washing of the conscience , as I said before .

But you will say , if it be so , then no man can see God , till he go to Heaven ; for , no man is free from sinne in this World . There are many Answers that godly men give to this Objection , that I cannot stand on .

It is true , there is sinne , and corruption left in the Saints , yet they are said to be a pure People , People Saints pure notwithstanding the remainder of corruptions 1 They grow purer every day . Simile . of a pure language ; to have pure hearts ; Why ? Because they are growing every day purer , and purer ; that is the reason they are purified . As a godly man compares them to a Well ; when you throw dirt or any thing into a standing poole , it makes it fouler , and fouler ; but throw it into a Well , and it workes it out , it bubbles , and is never quiet till all be out : So the Saints have pure hearts , because , however foule things are working and stirring in them , yet they are still stirring against them , and get ground of them ; though they be not pure , that is , quite free from sinne , yet they are purer every day then other .

Then some say , and they say truly , that a man 2 The streame of the heart is pure . hath a pure heart , though there be corruption there , when the streame of the heart , the very streame of the heart is pure , and holy : Some conceive , and those godly men ( as I told you before ) that there is a coare in the heart of a godly man , that is pure , and holy without sinne : Which godly men take to be , that that is meant by Spirit , so frequently in Scripture ; saith the Apostle , I serve God in my Spirit , Rom. 1. And , I pray God to preserve your soule , and body , and spirit . 1 Thess. 5. And that Spirit they take to be the quintessence of the soule ; somthing more inward then the Soule : There is somthing in a pure heart that opposeth sinne , and opposeth temptation ; there is some non ultra in the heart of a godly man : Sinne gets the advantage over his eyes , and over his hand , and over his tongue ; but there is a baracado in his heart that it can goe no farther .

As you see betweene two Women , chiding , and striving who shall have the last word , and one replyes , and the other replyes , and at last one hath the last word : So there is somthing in the heart of a godly man , that will have the last word , As in a naturall man , sinne hath the last word ; saith an Hypocrite , I have a mind to over reach my Neighbour in such a bargaine ; thou wert not best to doe it , saith enlightned conscience , thou hearest the Preacher , and hearest the Scripture say the contrary : But I am resolved to doe it , saith the Hypocrite ; then I will trouble thee , saith the conscience . Now , there is no sinne that a Saint doth fall into , but there is a coare in him that goes beyond : As you see in an Onion , you may pull off one scale , and then another , and another ; and at last you may come to the coare , and can goe no farther : Such a thing there is in a Saint , this is that that is called the spirit ; the streame , and quintessence of the Soule is holy : and though there be corruption there , yet there is something that is pure , and holy , and that coare , will eat out the rest in time : As to give you but one instance more , ( looke upon your hearts as I speak and see how they agree with it ) take any corruption that a Saint falls into throughout the yeare ; there are many chidings , and brawlings , betweene grace and corruption ; I will have my will sayth corruption , I will be vaine , and fine , and finer , then my Neighbours ; saith grace , I will not have it so ; But I will , saith corruption , I will have my will ; but if you doe , saith grace , you shall mourne bitterly when you have done ; grace is at the heeles of it , and grace overtakes it some way or other : And in case he fall into the sin , grace calls over him , and cries out of the heart , and when he hath done the sinne , grace mournes ; it followes it , oppsing , till it be done , and when it is done , grace weeps over it .

It is not so with a wicked man , that hath an enlightned Difference between Saints and Hypocrites . conscience ; he may have a word or two , and if that be not heard , then farewel ; and then the Devill works effectually ; that is the difference between sin working in a Saint , and in a wicked man : The Devill works effectually in a wicked man ; that is , he finisheth his work ; the Devill finisheth his worke in a Sinner , but he doth not in a Saint : The Devill never works in a Saint , but grace overthrows it one way or other , either before it be done , or it overthrowes it when it is done : The Devill sifted poore Peter , and foiled him at the first , but afterwards he wept it out ; there is much in this : This is enough to discover an impure heart ; if you be a Drunkard , or a Whoremonger , or a Backslider , or a worldly Professor , thou art a man that hath never seene God , for thou hast an impure heart .

There is one thing briefly , that I desire you to thinke on . 2 It changeth them to the same image .

Againe , whosoever hath seene God , a second expression of it is this ; he is translated into the same image with God , to that which he seeth ; As you have it , 2 Cor. 3. ult . Saith the Apostle , All we with open face ( that is ) al the Saints , we behold as in a glasse the glory of the Lord , and are changed into the same image , from glory to glory , even as by the Spirit of the Lord . We behold the glory of the Lord , and are changed into the same image , from glory to glory ; I was going to tell you the last time , how the sight of God hath a twofold impression upon us . I forgot the last , and it will not be unseasonable to mind you of it now .

The first was , I told you , it works in us a disposition snitable to what we see in God , if God be great , it makes me little ; if he be just , it makes me feare ; if he be faithfull , it makes me trust ; if he be good , it makes me love him ; and the like .

Now the Second is this ;

Whatsoever a Saint sees in God , it works some resemblance in him of what he sees , not a proportionablenesse ; for greatnesse in God , and feare in me , that suits ; God is great and I feare him . But here I say , it works a resemblance in a kinde : As when I see the greatnesse of God , it works and raiseth my Spirit to a holy greatnesse ; if I see holinesse in God , it makes me holy ; there is nothing in God that is seene , but it works a Resemblance , except it be humility , of which I shall shew the reason after . All the Attributes in God , become graces in you ; goodnesse in God , makes you good ; but your goodnesse , is a grace ; and his , is an Attribute : But only I say humilitie , the glory of God makes me humble ; the glory of God makes me not proud , and high , but low , and humble : But every other thing in God makes me frame my heart , and life , just like God . Creatures , resemblances of spirituall things .

And there is no wonder in this , we see in the Creatures ( for the Creatures are a resemblance of spirituall things : ) The Creatures are so cast by God , as that they might be fit resemblances , and expressions of spiritual things in his word . Jacobs sheep only by the working of fancie , by looking upon the rods it made them conceive : If fancy work so , as that looking upon any thing , it could make such an impression ; much more faith looking upon such a glorious object as God , that hath such fulnesse in him , shall make the soule like that it sees . Therefore in Joh. 1. 14. Saith the Apostle , We have seene his glory , as the glory of the only begotten sonne of God , full of grace , and truth , and of his fulnesse , we all receive grace for grace . We saw his glory , and of that fullnesse of glory , we receive grace for grace , as the Wax receives letter for letter from the Seale ; or as the child receives lymb for lymb from the Parent ; so we receive grace for grace from Christ : There is never a grace that we see in Christ , but the seeing it with a spirituall eye , works and creates such a grace in our Soules .

Therefore I pray consider of this , whether you Triall of a right sight of God . have had such a sight of God , that when you see this , it hath framed your soules according to God , that you are like him : If you say , you see God , and it is only a drie speculation , that leaves you proud , and carnall , and malicious , and high minded , and froward , and the like , without working on you , what you see in God , you may justly suspect it not to be right .

A third expression , I find in 1 Joh. 4. 12. Whosoever 3 A right sight of God works love to our Brethren . hath seene God , loves his Brother . No man hath seene God at any time , if we love one another , God dwelleth in us , and his love is perfected in us . I told you before , that to see God , and to dwell in God , are taken for one another : As he saith after , verse 15. Whosoever shall confesse , that Jesus is the Sonne of God , God dwelleth in him , and he in God : and verse 16. He that dwelleth in love , dwelleth in God , and God in him : No man hath seen God at any time , but he that loveth his brother , God dwelleth in him . What is that ? That is ; he hath seen God : For , as I said they are all one , dwelling in God , and seeing of God .

Therefore looke to that , whether God have wrought in you , a heart Spiritually and purely to How Saints should be loved . love the Saints , as Saints ; not to love them , that they may love me ; or to love them , because they have a great deale of credit , that they may report well of me , or to love them carnally ; but whether I frame my heart to love the Saints , as Saints , as elect persons , chosen of God , and Members of Christ , and as he beares the image of Christ on his soule : if I love not my Brother , surely I have never seene God ; therefore it is said , 1 Joh. 2. 11. He that hateh his Brother is in darknesse , he walketh in darknesse , and knoweth not whether he goeth . What darknesse ? Compare it with the first chap. verse 6 , 7. that darknesse is opposite to Fellowship in light with God , and Christ : If a man love not his Brother , let him be a wise man , let him be a Scholler , let him repeat Sermons , &c. he is in darknesse , and goes he knowes not whether ; for a man goes he knows not whether , that hath not seene God , he goes in darknesse , and must wander for ever more : Looke a little on your hearts , and aske the question concerning your conversation , whether you love the people of God or no , That is the third thing .

Then fourthly ( which depends upon this ) whosoever 4 Fellowship with the Saints . hath seene God rightly ; as he loves the Saints , so he hath Gospell fellowship with the Saints ; I say , he hath Fellowship with the Saints , 1 Joh. 1. 7. For there is a discourse concerning this seeing of God , Truly saith John verse 3. Our fellowship is with the Father , and with his Son Jesus Christ , and these things we write unto you , that your joy may be full . But if we say we have Fellowship with him , and walk in darknesse , we lye , and doe not the truth : If we say we have fellowship with him , and walke in sinne ; But if wee walke in the light , as he is in the light , we have fellowship one with another , and the bloud of Jesus Christ his Whence the Fellowship of Saints is . Son , cleanseth us from all sinne . Understand me , I meane not here by fellowship , and I suppose it is not meant here , fellowship of neighbourhood , or fellowship of the family , or fellowship of the same City ; no , nor being of the same outward visible Church , I thinke that is not meant , though that be not contrary . But , We have fellowship one with another . What is that ? That is when I have seene God , and have had fellowship with God , and his sonne Jesus Christ , I have a spirituall fellowship with all that have seene God with me ; that is , the ground of the fellowship and communion I have with others , is in that they have seene God as well as I ; and the impression of God is cleare on their spirits , and manifested in their lives .

Therefore for People to have fellowship with Fellowship on wrong grounds . others in this , or that respect , because they jump with them in this , or that opinion , or in this or that way ; this is not the Fellowship spoken of by John and by Paul , Philip. 1. 4 , 5. But this Fellowship is a higher thing ; the spiritual communion , we have one with another , upon spirituall grounds , because of the Spirit of God dwelling in us . Therefore examine your selves by this ; Have you any fellowship with the Saints ? Is not the Fellowship of divers of you ( why should I aske the question , I know it is so ) with Drunkards , and Malignants , those that raile against godlinesse , those that blaspheme God , and his People , this is the Fellowship of many . And it may be others of you have fellowship with Professors , but it is carnall ; that is , it is grounded on carnall respects , it is not , because they have seene God , and you have seene him also , and therefore you have Fellowship together . That is another thing .

A fifth thing I find , that I will but touch ; That whosoever hath seene God , they are very desirous 5 Desire to bring others to the light . to bring all others into the same light that they have seene : O! how oft doth Paul upon every occasion , concerning his vision , how oft doth he repeat it at large in the acts of the Apostles , how he had seene God! And so here John , when he had seene the glory of God , he writes to them , he delivers the message to them , and he would bring them also to the light , to walke in the light as he did . Beloved , a man that hath seene God once truly , he looks upon all the world , as People walking in Hell , in a hell of darknesse ; the course of mankind in this world , is but as a Hell to him : Therefore to see People walke in such grosse darknesse , and God having broken in a little Window into his soule , he cannot choose but bring others to the light .

Therefore I never believed , nor doe believe , Christians should be ready to teach others . when People among us ( it may be they are godly , I leave them to the Lord ) that professe they see a great deale of light , and they see God more then others ; and yet for the expression of it , we see they withdraw and goe aside , and they thinke it not fit to teach carnall men ; it may be they will teach one another , three or foure , or five ; Not as though I blamed teaching , let us teach one another any how , so we may edifie one another in the Lord publickly , or privately ; but when there is a spirit in People , that they will not communicate the light as much as they can , that other poor sinners may see it , I suspect that light , that it is not from God ; for whosoever sees the Light rightly , he will doe his utmost Endeavour to bring others into the Light . 6 It enableth to suffering , as in

But lastly , I find , that whosoever hath seene God truly , that sight of God will make him able to goe through any hardship , any suffering , any affliction whatsoever , in the service of God . As in Heb. 11. 27. Moses forsooke Aegypt , and regarded not the wrath Moses of the King : but endured , saith the text . Why did he ? Did he not know what the wrath of the King was ? No doubt , but he saw what a Tyrant he was , and he saw much cruelty , living in the House , but he endured , as seeing him who is invisible ; he saw God , and so he was able to goe through all . And so Stephen , that blessed man , that was full of the Stephen . holy Ghost Acts 7 : When he had preached unto them , saith the text , they were cut to their hearts and gnashed on him with their teeth , and he being full of the holy Ghost , looked stedfastly to Heaven , and saw the glory of God , and Jesus Christ , standing on the right hand of God . When they gnashed their teeth , he looked up to heaven , & saw God , and Christ at his right hand . It may be there was somthing that was extraordinary , but it is a worke that is ordinary . Behold ( saith he ) I see the Heavens opened , and the Sonne of man standing on the right hand of God . Then they cryed out , and stopped their eares , and stoned him ; and he called on God , and said , Lord Jesus receive my spirit , and kneeled downe , and cried , Lord lay not this sinne to their charge . See how Stephen was calling on God , and praying for his enemies , and giving up his Spirit to God , when they were gnashing with their teeth , and stoning him as if they had been mad , yet he goes through it quietly .

Whatsoever pretences men have , this is the Why some Professors avoid suffeing . reason why many Professors are so wise , that they will never suffer persecution , let the world turne which way it will , they will not want distinctions to waue persecution ; the truth is they wave it , because they have not seene God , if they had , they would carry themselves innocently , and prudently , and then let what would come .

Thus briefly , I have shewed you , how you may know whether you have seene God aright , or no.

Now lastly , in a few words , because you have partly heard it before , therefore I will be the briefer .

The Question will be , in case that any by what hath been spoken , doe see that he hath not seene God aright ; How shall I come to attaine it ?

Beloved , when I speak to you of meanes , how The order how Saints come to see God . to come to any thing , you must understand one thing ? we prescribe not meanes , as Phisitians do to a sick man , as Rew , or Camomite , or Orgaine , and the like , that are in his power , he can goe to a Neighbours , or to an Apothicaries shopp , and buy them : So when I speak of meanes , it is not in your power to have them , as a Ladder to get up , and see God by ; but when I say the meanes , I lay downe the series , and order whereby God is manifested to the Soule , though all bee his free grace .

Now that order , or Series you have in Scripture . If thou want this sight of God , thou must first be 1 To be convinced that all meanes in the world will not make known God . Simile . convinced , that all the meanes in the World will not make known God to thee , unlesse he manifest himselfe . That is one thing : As the Sun when it is under a cloud , all the Candles , and Torches in the world cannot discover it , till it come out it selfe , and then you may see it , if it hide it selfe you cannot . So saith Christ , Joh. ●4 . I , and my Father will manifest our selves to him . As if he had said , it is our prerogative , we do it when , and where we please , all the world cannot help to it , when we doe it not ; therefore say , Lord , it is thy priviledge , I have not eyes to see thee ; it is not all that I can doe , and that all the World can doe , I cannot reach thee , Lord manifest thy selfe to me . That is the first thing .

A second thing that I finde in this series , or order 2 A man must be borne againe . that God takes to manifest himselfe is , that he usually begets men againe , or causeth them to be borne againe , before they can see him : These Phrases are oft joyned in Scripture , of being borne again , and seeing of God , Joh. 3. Verily , verily , except a man be borne from above , he cannot see the Kingdome of God : And in the Kingdome of God , God , and Christ is the chiefe thing ; without this thou can'st not see it . So in Joh. 6. 45. It is written , they shall all be taught of God , every man therefore that hath heard , and learned of the Father commeth to me . Not that any man hath seene the Father ( except , or ) save he that is of God , he hath seene the Father . To be of God , and to be borne of God are promiscuous in the Epistle of John , somtimes a man is said to be of God , and somtimes to be borne of God . No man hath seen God , but he that is of God , or that is born of God ; compare that with 1 John 3. Whosoever committeth sin , he hath not seen God , nor known him , little children , let no man deceive you , whosoever is borne of God , committeth not sin : Therefore whosoever seeth God must needs be born of God .

What is that to be borne of God ?

Briefly ( for I cannot now open it at large ) to To be borne of God , what . be borne of God is , when there are other pronciples put in you by the Spirit of God that are not in flesh and bloud . When there is a new creature put in you . That is , when there is a heavenly wisedome , and knowledge , heavenly faculties , heavenly principles ; when there is a new creature in the soule of a man , by which he sees , and knowes , and apprehends , and loves , and doth things utterly beyond flesh and bloud . Therefore to be borne of God , and to be borne of flesh and bloud are contrary one to another .

Therefore if thou wilt see God , thou must not thinke to doe it , as to finde out a controversie in Divinity ; or to to know a mystery in a Trade ; it is not thy studie , and straining of thy witt , thou mayest doe that if thou wilt : But desire of God , to frame the new creature in thee ; thou must not only have other things presented before these eyes , but thou must have another paire of eyes to see things , another understanding , other principles , a new creature framed in thy heart ; that is the force of the argument of Christ to Nicodemus Joh. 3. Except a man be borne againe , he cannot see the Kingdome of God . As if he had said , I know thou art a great student , and thou takest paines to goe to Heaven ; but I will deale plainly with thee , thou must be borne of God , thou must be a new creature , or else thou mayst study all thy life , thou mayst study thy heart out , and it will not doe ; therefore beg of God to make thee a new creature : He is the Sun of righteousnesse , that can shine where he pleaseth ; the blessed Spirit is that wind that bloweth where it listeth : He must make thee a new creature , or else thou hast no faculty to behold him . For , if God should shine upon the old creature , thou hast no more eyes to see him , then a blind man to behold the light .

Thirdly , in this order of seeing God , ( which is 3 God must deliver us from Satans Kingdome . all of his free grace to doe this , I only shew you the author of it , it is none of it in thy power ) get the Lord to deliver thee from the Kingdome of Satan , or else thou canst never see him . The Kingdome of the Devill , is a Kingdome of darknesse ; so darke , that as long as a man lives in that Kingdome , Satans Kingdome darknesse . he is never like to see any thing of God . Therefore if thou wilt see God , or spirituall things , labour to come into that Kingdom where light shines . There are some Nations in the North , that they have halfe the yeare night , it is almost a Kingdome of darknesse , a man though he have eyes , cannot see there : So the Devils Kingdome , is a Kingdome of darknesse , and marke it , as farre as there is darknesse in any soule , so farre the Devils Kingdome is there . For , the Devill hath no bodily , outward Kingdome , of Lands , and estates , and revenues ; but darknesse is his Kingdome , and so much darknesse , so much inheritance the Devill hath : That is the reason , that where there is none of the Gospell , the Devill hath a great Kingdome ; he hath a great Kingdome in Wales , and in the north of England , and in Ireland , because there is a great deale of darknesse there : therefore doe thou desire the Lord to translate thee out of the Kingdome of darknesse , to the Kingdome of his deare Sonne . See this in 2. Cor. 4. saith the Apostle , If our Gospell be hid , it is hid to them that are lost : He speaks of unfruitfull hearing of the word , there is no fault in the Gospell ; but it is a signe that they are a People that must perish , that the Gospell can doe them no good , In whom the God of this world hath blinded the minds of them that believe not ; least the light of the glorious Gospell of Christ , who is the image of God , should shine upon them .

How came it to passe that the Gospell that Paul preached , did the Soules of the People no more good ? Paul saith , the fault was not in the Gospell , the Gospell was pleasing to God however : but the God of this world ; that is , the Devill , the Devill of Why the Devil is called the God of this world . Hell as you call him : God calls him , the God of this world ; not because he is absolute , and may doe what he will : but he is under Gods power , and God gives him such a stroake , and power , as if he were a God in the world ; he hath so many Subjects , and such pollicie , and spirits ; The God of this world hath blinded the minds of them that believe not : that is , they were blind before , but he hath made them more blind .

O consider this ! thou wert blind , before thou didst heare the Gospell : but when a man heares the Gospell , that Prince of darknesse ; that is , the Devill , the God of the world , he blinds thy minde more , and more ; he draws a new vaile over thy eyes , Why so ? That the light of the glorious Gospell of Christ , who is the image of God should not shine on them . He drawes the Curtaine , that the Sun may not come on them ; that the light of the knowledge of God in Christ may not come on them : Therefore consider what a Monarch the Devill is , and how great the Kingdom of the Devill is in thee . And if ever thou come to the light , desire God to translate thee into the Kingdome of his deare sonne , that Kingdome is all light . As far as there is a cleare light in my Soule , so far Christ hath his Kingdome in me .

Then , if thou wilt see God , thou must labour 4 Purity of heart . to be pure in heart , as I told you : for , without holinesse no man shall see God , Let a prophane man use all the meanes in the world , as long as he is so , he shall never see God .

Lastly , thou must looke for the shining of this glorious Sun , through the Word , and by the spirit . It must come through the Word ; and expect the Spirit to bring it , or else it will never shine upon thy Soule . This , in few words , is the series , or order , in which God manifests himselfe to his people .

I will now conclude only with this word , It may be thou wilt say , I hope I have seene God , and I remember the Lord did manifest himself to me ; but truly it is but a little .

I will speake but a word to you that have seene Use Those that have seen God should walke holily . God . I beseech you walk like People that are before God ; Gods eye is upon you , and you have seene him ; walke uprightly , walk not like the people of the world ; for ye are lyars if you doe : if you say that you have seene God , and walke in darknesse , and walke in sinne , you are lyars , and there is no truth in you . O! walke holily ; and labour more , and more to see God , as Paul did ; he forgate that which was behind , and would see more of God ; more of his glory : that is the meaning of that word in Joh. 14. saith Christ to his Disciples : for , he spake not to wicked People at that time . He that hath my Commandements , and keepeth them , loveth me , and he shall be loved of my Father , and I will love him , and manifest my selfe to him . Without doubt , God had manifested himselfe to these before , they were Saints before : but he meanes , I will manifest my selfe more , and more ; but they must love him , and keepe his commandements . The meaning is not that you shall finde the Commandements of God , and the things of God , are as a bottome of Thred , that is all shufled together , that you can finde no end of it , you thinke to have an end , and yet you cannot , and you thinke to finde a place where to get all grace ; whereas notwithstanding , if you had all the gifts in this world , you cannot keepe the Commandements : but the meaning is , you shall finde in the things of God , that God hath made one thing the condition of another , if you love God , you will keepe his Commandements , and if you keepe his Commandements you love God . I say , God hath made one thing the condition of another , to whet us on , if you keep my Commandements , you love me , and if you love me , I will manifest my selfe to you .

So I know by experience , though all be by free grace , yet the People of God , by making one thing the condition of another , it hath made their Journey , that they have not been weary . Though Heaven be the reward of all , yet God hath made little baits for us . The great reward is , He that holds out to the end shall be saved : but that is a great way off , and we are weake , and cannot see a farre off ; therefore God hath made little baits , and little rewards ; He that loves me , I will manifest my selfe to him . A weake Saint may doe that : so that is the meaning , though God doth all by his free grace , yet God doth use meanes to get us on . Therefore that God may manifest himselfe more , and more to thee ; labour to keepe his commandements ; labour to be more holy this weeke , then the last : Add to faith , virtue ; to virtue , patience ; to patience , temperance , &c. God teacheth us , as we teach our Children , one letter after another , add such a grace , and such a grace , If these things be in you , and abound , ye shall not be barren , and unfruitfull : but shall be able to see a farre off . What a farre off ? Things that are farre off , are hardly seene ; and of all things , the glory of God in Christ , is the hardest .

Now if you add one grace to another , by the assistance of God , and endeavouring to keepe his Commandements , and to walke in your callings , as you are Husband , or Wife , or Master , or Servant , or Tradesman , &c. if you endeavour to do that which is pleasing in Gods eye , God will reveale himselfe more and more clearly and fully to your soules .

SERMON 4. Isaiah 6. 5. For mine eyes have seen the King , the Lord of Hosts .

TWo lessons I observed from these words .

The first was , that

Every true Saint hath a peculiar sight of God , even in this World .

Secondly , that

A true saving sight of God , is the way to true Humiliation .

Concerning the first , I opened it , and proved it to you , and have already made severall uses of it . The last use was , to examine your selves , whether God have bestowed this priviledge upon you , or no. And that I shewed you is to be known .

By your apprehensions of it .

By the impressions it hath on you .

By the expressions of it , as it shewes it selfe in your lives .

I have but two words of uses farther of that Doctrine , and so I shall proceed to the other .

First , you may learne hence the reason of that great difference of temper , and life that is between 1 Reason of the difference betweene godly and wicked . godly men , and wicked men . Godly men , and wicked men use often to wonder one at another , as if they were Monsters ; Godly men doe wonder at the lives of carnall men , and at their temper , how they can laugh , and be merry , when they are ready to drop into Hell ; and that they are merry , and joyfull , when they know they are in the hands of the Devill . And wicked men usually wonder at the Saints , to see them sad , and weep , and mourne , and the like .

Beloved , the main thing , that makes the difference betweene their temper , and life , it is this : Wicked men live on earthly things . the one lives wholly upon base earthly things , as credit , and preferment , and wealth , and the like ; and the other wholly lives upon the face of God , upon the seeing of God . Give a carnall man credit enough , and honour enough ; commend him highly , give him money , and meanes , and trading , and A Saint lives by seeing Gods face . wealth , and there he lives ; then he hath a good life , then he is as a Fish in the water . Now the other that sees the face of God in Jesus Christ , though you put him in a cold Prison , in iron chains , yet he is alive : Then give him honour , and riches , and credit , he cares not a straw for them , if Gods face be hid : Therefore saith David , Psal. 4. There be many that will say , who will shew us any good ? That is , worldly men will aske , who will shew us a good bargaine ? what course shall we take to encrease our trade ? what course shall we take to be happy , and rich , & the like ? Saith David , Lord , I wil none of this , I am of another temper , my whole desire is , that thy blessed face may shine for ever on me .

This is the reason why carnall men wonder at the Saints , and that the Saints in a sort wonder at them . Nay , this is the reason why there is such a great difference betweene a Saint and himselfe ; Why Saints differ from themselves sometimes . not only between him , and wicked men , but between him and himself . A Saint , O! how full of joy is he one day , when ( it may be ) his house is bare enough , and his clothes are bare enough , and he is full of reproach , yet he is full of joy , and sweetnesse , and comfort . Another time , it may be it is better with him in the world without , yet he is full of heavinesse , and sadnesse , and sorrow , and sighing : the reason is , the one day the Lord shines , upon his soule , but now the Lord hides himselfe ; now when the Lord shines upon him , he is full of joy ; but when the Lord hides himselfe he is full of trouble , as David saith . This is one word for your information .

There is another word for exhortation , and so I conclude this lesson , the exhortation is this . All 1 Not to envy wicked mens prosperity . you that are Saints , and doe see the wicked prosper , and it may be you shall see it more and more hereafter , unlesse God worke wonders ; you shall see the wicked posper , and Hypocrites prosper , and have more honour , and more wealth , and more preferment , and the like . Beloved , my exhortation to you is , that you would no way envy them , but rather pitty them . Why so ? Why ? because this is all their Portion , and your Portion that God hath given you , is infinitly , incomparably beyond their Portion , your Portion , what is it ? I remember as the Lord saith in Ezekiel , of the Levites , they had no portion or inheritance with the People , but saith he , I am their portion ; and as it is said of Elkana concerning Hannah , he gave her a worthy portion ; he loved her , though Peninnah bare him Children , he loved Hannah that was a worthy portion : So you have a portion , that theirs , holds no comparison with ; that is , though you have nothing in the world else , yet you have portion enough , that Gods face shineth on you ; that God in some measure , many wayes , and many times , makes knowne himselfe to you in a speciall manner through Christ , therefore envy them not , but pitty them ; you that have tasted this by your owne experience , I appeale to you , ( because you will hardly believe , but that they are happy people ) there are none of Saints sadnes in desertion . you that ever have seene God , but sometime or other God hath hid his face ; & it may be hath given these things of the world , at that time , he hath given you credit , much credit , and honour , and wealth , good meat , and brave cloathes , but he hath hid his face . I pray how merry were you in those dayes , in that weeke when God did so , when you had meat , and brave cloathes , and the like ? you know you were weary of your lives for all these ▪ then judge what is to be thought of a poor carnall man that hath no other all his life long . Only , this makes it a little more bitter to you , because they know no better , and you doe ; they know nothing but merryment , and drunkennesse , and eating , and drinking , and roaring : Judge you by that weeke , or fortnight that you were in desertion , and yet had the good things of the World , what the comfort of an Hypocrite , and a worldly man is all his life ; envy them not . It is hard to learn this lesson , doe not say you are neglected , and despised , and you can hardly live in the world , and every base Professor , and every Hypocrite he gets up . Let him goe , and say with David , the Lord hath bestowed a faire portion on you , he comes once , or twice , or thrice a day in Jesus Christ to looke upon you : lay up these things . So I have done with that Lesson .

Now I come to the next doctrine .

You have heard in the former point , that a Saint hath a peculiar , speciall sight of God in this world .

Now the next Lesson is that , Doct. 2. The sight of God in Christ , the way to true humiliation

That speciall sight of God doth truly humble the soule of a Saint .

OR

The saving sight of God in Christ is the right , and ready way to true Gospell humiliation .

Woe is me , for I am undone ; because mine eyes have seene the King , the Lord of Hosts .

Before I come to open this , I must lay down before hand for your understanding these three things .

First , that when I speak of Humiliation , because it hath many senses , and is taken variously , I doe not understand it as one act , for a fast day , or a day of humiliation as you call it , to hang downe the head like a Bulrush , or in a preparatorie way to make a man fit for Christ or the like ; whether that be right or no , I speake not now . But I speak of that 1 What humiliation , here meant . grace of humiliation ; that is , that gracious humble disposition of heart in a Saint , that in Scripture is so called , when men are said to be humble : it is a grace that is never away from a Saint ; we should be cloathed with it as Peter saith : I am to speake of it in that sence ; it is the gracious , lowly , spirituall humble frame of heart that is in a Saint , and is in no wicked man , nor can be , as I shall shew afterwards .

Secondly , when I am speaking , that the sight of God in Christ humbleth the soule , you must not 2 Other meanes of humiliation excluded . mistake here , and thinke that I exclude other meanes , inferiour meanes : For I told you before , as God shews himselfe by any meanes , by any creature , by any providence , or any way : So he may so shew himself that way , that he may humble you in that way . Therefore you must not say , that therefore we speake against meanes , because I say the sight of God doth humble a Saint ; for I exclude not other meanes .

Thirdly , and in a speciall manner take notice , 3 Sight of God doth humble occasionally . that this sight of God ; the seeing God of as Saints doe see him , doth not properly humble the soule of a man , but occasionally as it were . It doth it not properly : because you know that in Heaven ; when we shall be in Heaven , we doe not read that we shall then be humbled . We shall then be in a state of glory every way , and yet we shall see God there more then ever we did before . But ( beloved ) the sight of God humbleth us here occasionally ; that is , by reason of the frailtie , and corruption that is upon us . Just as the Law made Paul to sinne more , Rom. 7. Sinn taking occasion by the Law : So I say , because we are fraile and weake , and vile , and sinfull , every apprehension of a glorious , and great and powerfull God abaseth , and humbleth us , as in Luke 5. 8. when Peter saw a little of God in Christ , working a myracle ( for I told you God many wayes , by any meanes can reveale himself to the soule of a Saint ) saith he , Lord depart from me , I am a sinfull man . Peters heart was taken downe , and he was amazed to see the glory of God , and why so ? because he considered he was a sinfull man ; that threw him downe , and humbled him . Now these three things being laid downe before-hand .

I shall briefly in a word prove this lesson , Job 42. 5 , 6. when Job had seen God , it humbled him . I have heard of thee by the hearing of the eare , but now mine eye seeth thee ; wherefore I abhorre my selfe , and repent in dust and ashes . So likewise Peter , Luke 22. 61 , 62. Peter having a glance of Christ , Christ , looked on him ; and he seeing his Master looke on him , he went out , and wept bitterly . Paul having seene the Lord , he was stricken downe from his Horse , and cried Lord , what wilt thou have me to doe ? though God manifested himselfe variously ; and their humiliation is variously exprest , and set forth in Scripture ; yet it is but one , and the same thing ; so it holds true , that this sight of God doth truly humble the soule .

I shall in the next place shew you two things .

First , I shall give you some reasons to prove that it is so .

And secondly , shew you somewhat , why it is so .

Concerning the first , I shall give you but these two or three reasons .

First of all , I finde clearly in Scripture , that God Reas. 1. All graces wrought by seeing of God . works all graces in the soules of his Saints , by beholding him ; I say , I find clearly in Scripture that every grace that is wrought in the heart of a Saint , is wrought by beholding God in Christ ; and if every other grace be wrought thus ; why not this ? As for instance .

First , for holines , take it in a general sence 2 Cor. 3. Holinesse . ult. We all with open face , behold as in a glosse the glory of the Lord in Jesus Christ . We behold the glory of God as in a glasse , and are changed into the same image ; that is , we are made like unto Jesus Christ , holy , as he is holy , we are changed from glory , to glory ; that is , by beholding the glory of God in Jesus Christ , we are made holy .

And then you shall see for patience , that comes into the soule , by beholding God in Christ ; as Patience . you shall have it , Heb. 11. 27. It is said that Moses , he endured , and feared not the wrath of the King ; he endured , as seeing him who is invisible .

How did Moses endure all the threatnings of Pharaoh ?

The Lord revealed himselfe to his Soule , and by the grace of God , the Lord wrought him to a patiently bearing of all his threatnings . So Stephen in Act. 7. He saw Jesus Christ sit at the right hand of glory , and then he did quietly fall on his knees , to pray for his enemies , when they were stoning him to death .

So also for faith ; how wil you have faith see in Heb. Faith . 12. 2. Looking to Jesus the author , and sinisher of our faith . We have not faith of our selves ; neither can we make a faith of our selves , but by beholding of Christ ; the Lord works faith in our hearts to receive Wisdome . him . So , also I might shew , of wisdom , and of strength , as you may see Isa. 45. 23 , 24. an observable place , Strength . Christ would have them to looke upon him , Looke to me and be saved , surely shall one say , in the Lord have I righteousnes , and strength . Christ bids them looke to him , and then they shall crie out , they have strength .

Nay , in Joh. 1. 12. you shall see that all graces are put together , We beheld his glory , as the glory of the only begotten Sonne of God , and out of his fullnesse , we all receive grace for grace . By beholding the glory of God in Jesus Christ , we receive grace for grace , that Jesus Christ hath , we have it , as they say , the Paper receives the print from the Presse . Now , beloved , if this be the ordinary way in Scripture to beget all other graces in the soule , then why not the way to humble the soule before God ?

Only with this difference , which is worth your Difference in the working of humiliation , and other graces . observing , that every other grace is wrought in the soule , by a kinde of assimilation ; but this is wrought in a contrary way . I mean thus , by beholding the strength of God in Jesus Christ , my soule is made strong : by beholding the wisedome of God in Christ , I am made wise ; by beholding the holinesse of God in Jesus Christ , I am made holy . But now of this humiliation , it is not so ; by beholding the holinesse , and power , or strength , or any thing else in God , humiliation does not rise by assimulation , by making me like , but every thing in God dasheth a man , and makes him nothing in his owne eyes . Thus the sight of God works it .

Besides , I finde in Scripture , that every thing that is in God ( if I may so speake ) is of a humbling Reas. 2 All that is in God , is of a humbling nature . nature , I find , that God manifesting any attribute of his , at any time , to any of his children , it doth humble them ; as for instance , let the Lord shew his greatnesse ( in a spirituall way I meane ) as he 1 Gods greatnesse . did to David Psal. 8. when he saw the greatnesse of God , that the Sun and Moone were the workes of Gods fingers , then David cries out ; What is man Lord , that thou doest respect him ? It made poore David to be as nothing . So also , his goodnesse , his love , 2 Gods goodnesse . as that in Samuell ; when David daunced before the Arke ; he cries , I will be yet more vile , Why so ? Because God hath chosen me , ( saith he to Michel ) rather then thy Fathers House . He saw the goodnesse of God , therefore he would be more humble , and more vile : And so I might shew of all the rest , There is nothing in God , if it be discovered to a poore creature that is a sinner , but it dasheth and abaseth , and humbleth him ; I will not speake of the Scriptures that positively , and punctually prove it ; for I spake something of them before to you .

But if you aske , how can that be , that the looking upon God should make one humble ? how can the beholding of God worke such a grace in the heart .

Beloved , I have told you a little how it doth it ; and I can tell you no more , and if this will not serve ; if you cannot see clearly how this can be , I must referre you to the works of God in the creature , and there you shall see some resemblance of Secret works in grace and nature . it , if you can tell me how Labans sheep conceived spotted Lambs , by beholding the peeled rods ; or if you can tell me , how the men were healed of their wounds , by looking on the brazen Serpent ; then I will tell you how a man by seeing of God in a speciall manner in Christ is humbled .

We see in nature many such strange mysteries , that we cannot unfold . As they say , the Basiliske with her eye , will kill a man at a distance : and as we see here in our owne home , an onion will make a man weep at a distance .

Wee can give something that wee call reason , but there are a world of things in the creature , as the ebbing , and flowing of the Sea , and the like , that we cannot give a reason of . And if it be so in the creature ; why should it not in this , that a poore sinner beholding God in Christ , by faith spiritually should receive grace for grace from him ? And if we be posed in knowing the particular reason of the strange operations of God in the work of creation ; we might wel cease our disputes , how God humbles the soule , even by beholding him ; when God beholds the soule , or the soule beholds God .

But the last thing I shall open is this , why the Lord hath ordered it , that that shall be the way to humble our soules . Why the Lord will humble men b● the fight of him .

We cannot goe far in asking such questions as these : Why God will work it thus : but yet I will give you these two reasons instead of all .

The first is this , that I find that it is a generall rule with God towards all creatures : marke it ; all good is in God ; every good , and perfect gift comes from him ; and I find that it is a generall rule , God will have all to looke to him in giving . that when God gives any thing to Man or Beast , or Bird , to soule or body , he will make them looke up to him that is the giver . As in Psal. 145. 15. The eyes of all ( saith David ) wait on thee , and thou givest them meat in due season ; thou openest thy hand , and satisfiest the desire of every living thing . That is , the meaning is , that all the creatures , though you know not how it is , yet , God makes the Birds and Beasts in the Wildernesse , he makes them to eye , and to looke after him .

Another thing is this , the Lord will doe this as God will draw our hearts to him by a fight of him . Christ said in another sence , that he might draw mens minds and hearts to him : just as we use to do , when we have a mind to bring our children to love us , we will have some fine thing to give them : we will give it , and the child must come to us ; there is nothing in the childs comming , to make us give it : but because we will not only bestow the thing on the child for his good , but win his affections , and bring him to know us , and love us , and make a Leg , and to thanke us , and the like : so , the Lord will not give any thing to us , but we must come and looke to him , that we may not so much love the thing , as fall in love with that blessed hand that gives . Therefore , our life is hid with Christ in God , Why so ? that our affections may be above where Christ is , Collos. 3. 2. So the Lord will not bestow any thing upon us , but he will have our eye upon him , that we may love , and delight in him that bestowes all upon us . So much briefly for the opening of it .

Now I shal conclude at this time with a word , or two of use , & leave the rest for another opportunity .

The Use for the present is this , that you may clearely learne hence , that sinners , and carnall men , men that are not borne againe , or are not new Use . 1. Unregenerate men cannot be truly humbled . creatures ; they cannot be truly humbled ; they can have no true humiliation : because as it is evidently proved in the doctrine before , they have no true sight of God : therefore they cannot be truly humbled : they may keep Fasts , and come to church , and heare Sermons , and do a great many things , but they cannot be truly humbled . They may have divers things like humiliation , but it is not true Gospell Yet he may 1 See his sins . saving humiliation .

As for instance , a wicked carnall man , he may see his sins ; and he may be convinced of them , in a naturallway ; just for all the world , as a man by the Statutes of England , if he have broken any of them if he read the Statutes , by the strength of reason , he may say I have brok the Statute . And so he may , by reading the book of God , God saith that whormongers , drunkards , and coveteous shal not enter into the Kingdome of God ; and he may say , but I am such a one ; he may doe this in a naturall way ; alas this is farre enough from humiliation .

Nay farther , the Lord may put wrath in the 2 He may be terrefied . Law , he may put wrath in judgements , and afflictions , and he may be terrified , and wofully troubled because of sinne , and yet not be humbled : So the Devils in Hell , though they have enough of that , yet they are not humbled . So Judas , and Cain , and Saul , they were troubled in this manner , and yet this was not the saving grace , that the Saints have , and that the Saints only have .

Nay farther , he may have many acts of humiliation , 3 He may doe acts of humiliation . or as it were , that that is like it ; he may expresse humiliation , he may hang downe his head as a bulrush for a day ; he may keepe monethly Fasts as constantly as any ; and be sorrowfull , and heavy , and yet he hath not true humiliation . But as the Prophet saith of the Hypocrites , they hang downe their heads for a day as a bulrush , but the Lord abhors them , and their Service . But the likest thing that I know to true humiliation , is that that wicked men shall have at the day judgement : Then I finde that there will be somwhat like it ; I find then that the wicked man his mouth shall be stopped ; he shall be so farre humbled , that he shall have no argument to plead for himselfe , he shall have no cloake for his sinne : then the pride of wicked men will be pulled downe in a great measure , in a sort notwithstanding it is not true humiliation : for , even then , and for ever in Hell , the wicked will be grumbling against God ; and a man is not said to be humbled truly , till he submit to God in any thing : Therefore it is said in Mat. 22. in hell , there shall be weeping , and wailing , and gnashing of teeth . There is gnashing of teeth , for vexation , and anguish . There is no true humiliation , or shall be in Hell world without end . Nor there is no carnall man upon earth that is truly humbled .

Therfore to conclude , do not wonder ; I say , cease Not to wonder that the wicked grow worse . wondring ; ( for indeed , a man cannot choose but wonder ) but endeavour to cease wondring , when you see carnall men , and Hypocrites , notwithstanding all those meanes , wherein you see God comes clearly in the eyes of them , yet notwithstanding they grow worse and worse , prowder & prowder , and more hardened , and more coveteous , and more carnall : wonder not at it , because in all these , though you see God , and are bettered , and more humbled : as now in the carriage of things in these times ; every honest heart makes a holy use of it , and God will discover himself to many of his people through that , they shal be better for it . But wonder not at worldly people that they are worse ; they never had a sight of God : wonder not that sinners , and wicked men under the meanes of grace , are nothing better , as I feare there are many in this , and in other congregations , that notwithstanding all the meanes of grace , notwithstanding all the teaching and preaching , and beseeching , and exhorting ; yet they sometimes in secret can laugh , and jeere at religion , and persecute those that embrace it . A man would wonder at this , how men should be so sottish , as to learne nothing ; how men should be so prophane under such meanes , and ministerie , and amend nothing : I say , a man would wonder ; but only that it comes from this , God hath not shewed himselfe to them : if they had but one sight of God , as thou that art a Saint hast , it were a wonderfull Carnall men see not God in Ordinances . thing indeed : but it is because the Lord never revealed himselfe to them : they only see a poore weake creature , weaker then themselves ; and they heare the Word read in the Bible , or they read a Chapter , but there is not one jot of the sight of God in it . So the other Nor in mercies . day , we had abundance of Victories ; and strangely God came into the hearts of his Saints by it ; how gloriously did the Lord appeare in them ? and ravish their soules , that their hearts are yet nearer to God , and they walke more humbly , and closely , and thankfully . But we see the gang of the world , Magistrates , and Ministers , and all carnal people are more proud , and wicked , and carnall , and ready to beat their Fellow Servants ; they are worse , and worse , and no wonder , because God hath not discovered himself in these mercies , they will not learne .

And then for corrections ; a man would think that Nor in corrections . God did deale with us more palpably then he did with Aegypt ; they had ten plagues , we had twenty or thirty , God hath punished us , and then God stops his hand ; and then we break out into mischeif , and cruelty and oppression . And then God turnes the scale another way , and then we begin to amend a little . The other day the Lord did begin very fairly ; the Lord turned the Scales divers wayes , you know how it was with Scotland , and with the King . One would thinke that there were no Magistrate , nor Minister , nor no man that hath the name of a Professor , but he would learne somewhat by all this ; yet how many are bettered ? nothing in the World . Wonder not ; because God hath never shewed himselfe in mercy , in any ordinance , in any correction , or affliction , or judgement to any carnall man .

I conclude with this word , carnall , wicked men , wicked men shall one day be humbled . are never humbled in this world , that is certaine , unlesse the Lord change them , and reveale himself to them : but there is no wicked man in the world , but he shall have a Humiliation , such as it will be . There will be a day when the worst man in the world , shall in some part be humbled : you shall read in Luke 2● . how men shall be at their wits ends , for feare of what shall come upon them . And in Revel. 6 - when the Lord Jesus shall come to judgement , they shall runne to the Rocks , and to the Caves , and to the Mountains to hide them from the presence of God ; their pride shall be pulled downe , there shall be a kinde of Humiliation , but no true humiliation , but even in hell , they shall be there grumbling against God for evermore .

Be pleased to learn from these few broken words , that it is the will , and way of God , that you get your soules humbled , which is the thing that I , and you principally ( it may be ) want , you see it is by seeing of God in Jesus Christ : therfore labour to see him , and study this blessed skill of seeing him ; and though we know not how it is , yet you shall finde that that grace , and every other grace , will come more , and more into your Soules .

SERMON 5. Isaiah 6. 5. For mine eyes have seen the King , the Lord of Hosts .

THe last lesson or doctrine that we were upon from these words was this , that

A saving sight of God in Christ is the right , and ready way to true Gospell humiliation .

Woe is me for I am undone , because I have seene the King , the Lord of Hosts .

First , I shewed you , that ,

Every true Saint hath a peculiar sight of God .

That was necessary to make way for this ; that every such peculiar sight , is the meanes , or way to true Gospell humiliation .

I proved it , and gave you the Reasons , and made some short Use of it .

The next Use that I shall open to you , which is Vse 2. Tryall if we have seen God a●ight . the maine , shall be to shew you a way how you may know whether ever you have thus seene God , it is an ordinary phrase in John his Epistles , such a man hath not seene God , He that hates his Brother , hath not seene God . And the seeing of God , even in this world , is the glorious priviledge that the Saints have . Men usually say that the Saints have every thing here , that they shall have in Heaven , but only the beatificall vision ; but truly they have here the beatificall vision ; they doe see God as truly , though not so fully , as they shall in Heaven . Therefore you may know whether you be of those that have this great priviledge , that you have seen God ; if you have , you are truly humbled ; that will follow : for , the right sight of God makes a man By our humiliation . cry out , Woe is me for I am undone .

Now the question will be , whether this grace be wrought in our hearts , in yours , and mine ; whether we be rightly humbled .

And that you may know by two ways , in generall .

The one by your carriage towards God . True humiliation may be knowne .

The other by your carriage to your Brethren .

You may know it by your carriage to God in these five things .

First , in respect of Gods justifying grace .

Secondly , in respect of his truths that are made By our carriage to God . knowne to you .

Thirdly , in respect of his commandements , that are laid upon you .

Fourthly , in respect of his corrections .

Fifthly , In respect of his mercies .

Now to open these to you . I say that every Saint that is truly humbled . By humiliation I told you , I meane not a preparatorie humiliation , as some In our Justification . of our Divines say ; or an after humiliation : but the grace of humiliation that is alway in every Saint , and that grows more and more as other graces ; as meeknesse , and joy , and love , and goodnesse , and the like ; now to know whether you be thus humbled .

The first question will be , whether ever God hath brought thee to submit , to the righteousnesse of 1. By submitting to the righteousnes of Christ . Christ , for justification ?

That is the first , and the chiefest thing , as it is in Rom. 10. 3. They being ignorant of Gods righteousnes , and going about to establish their own righteousnes , they have not submitted to the righteousnesse of God . Now whether hath the Lord ever brought thee to a full despaire , of ever being justified in the sight of God , or of getting any favor from him , or of salvation by any good that is in thee , or hath been done by thee ; or any hope that thou shalt have any good or doe any good . I say that if thou be truly humbled , thou art brought to that . And I say , this is the first , and chiefest thing . Because that a man is more prone to his own righteousnesse ( such as it is ) then to his sin , & a man sticks closer to his owne righteousnes then to his sin , for it is an easier thing to bring twenty men from their sins , then one man from his righteousnesse . Why man is naturally prone to cleave to his owne righteousnesse . Simile .

The ground is this : because it is that liquor , that was first put into us ; the liquor that is put into a vessell first , that sticks longer , and hath a deeper impression , and keeps the tast longer , if it be Vinegar , or Wine , or any thing that is put in a new barrell .

Now God made us first righteous ; afterwards we sought out many inventions , after we fell : therefore it is more naturall to us , to be righteous in some fashion , with some fashioned righteousnesse such as it is , then to be sinfull . And a man sticks closer to his righteousnesse , and is more troubled with it , and more endangered by it a thousand fold , then by his sinns . For truly , sinne is nothing but a feaverish distemper in a man , he is many times Sin what . drawn to drunkennesse , and to whoredome : but take a carnall man , when he is best his owne man , he approoves righteousnesse better then sinne : so that we may see , it is righteousnesse he aimes at , and he will commend a Preacher that would have him leave sinne , rather then one that will help him on in it : so that its a principle more rooted in mans heart to be righteous , then to be sinfull : but it is not the righteousnesse of Christ , remember that ; it is but that a man would get up ; he would repaire that shattered , and torne righteousnesse , that once was in him by Adam , that a man is more prone to : though by sinne , by a feaverish distemper , he is oft carried from that ; but none are so farre carried , but he followes it in some measure , and in a great measure .

Now the question is , whether the Lord hath wholly brought thee from that righteousnesse to submit To be content with the righteousnes of another . wholly to the righteousnesse of another . That is the first expression , whereby I shall demonstrate it ; Whether a man be brought wholly from his owne righteousnesse , to submit wholly to the righteousnesse of another ; that is , to the righteousnesse of Jesus Christ now in Heaven . If thou art come to this , then thou art an humbled man . For , it is a great point of humilitie for at man to stoop to another ; ro be beholding to another for a thing , when he thinks that he hath one that is good of his owne : Now for me to leave my owne righteousnesse , and to goe and seeke a righteousnesse only in Jesus Christ , and to walke in that all the dayes of my life , and to live upon that righteousnesse , this shews that a man hath a humble heart ; let the world say what it will , here is the maine point of humiliation in this world . It is not whining , and crying , and howling , wicked men , and proud men may doe this , and be roaring , and damning themselves , and the like , the Devill may doe so , that hath no true humiliation .

But here is true humiliation , for a man to deny his owne righteousnesse , and to embrace humbly the righteousnesse that is in Jesus Christ ; I say to be content wholly , and fully with it .

That as one godlie man saith , God at the first put a great stock of righteousnesse in Adams hand to Simile . trade with ; he made him a righteous man , and when Adam fell , God tooke away his stock , and God said he should never trade , and set up shop more . God had a way indeed to doe him good , but he should never set up shop againe . We would set up shop , and trade as Adam did : there is no man in the world though his righteousnesse be never so little , but he would rather goe with that portion , of a righteousnesse of his owne , then submit to the glorious righteousnesse of the Lord Jesus .

Therefore I say , this is it , whether the Lord hath brought thy Spirit to be humble , that thou art content to be a foole while thou livest , and to let Christ be wisedome in thee ; that thou wouldest be a poore infirme fraile creature , and let Christ Jesus be thy righteousnesse ; that thou art content to walke in raggs , and let Christ be thy riches . This is one thing .

In that place , Rom. 10. 3. It was the pride of the Jews that kept them from salvation by the righteousnesse of the Gospell ; they would not submit to the righteousnesse of God ; they were a proud people . So that is it that keeps many a soule that hears the word ; it is that that keepes you weake , What it is that keepes men in inward trouble . and full of woe , and sorrow all your dayes . You thinke it is the want of this grace , and the want of that grace , and other things ; but it is nothing but your owne stubborne heart , that you will not submit to the righteousnesse of Christ : You would have this grace , and that grace ; that is , you would fill up every corner of your owne shop , and you would amend your owne trading , but you would not shut up shop , and be journey-men ( as I may speake with reverence ) to Jesus Christ . That is one thing .

Then againe , the second particular I have to demonstrate ; 2. To take the righteousnes of Christ on his bare word . that whether you be humbled or no , is this , whether the Lord have brought you to be content to take the righteousnesse of Jesus Christ upon his owne bare , and naked word ? Whether now you can say , there is Jesus Christ , full of righteousnesse for me , and my own righteousnesse is full of raggs .

What evidence have you for it ?

Here is a word , Jesus Christ is come to dye for sinners , I find nothing in me , but here is a bare word ; and hereupon I am content to take his righteousnesse , and throw away mine owne .

I doe not say , but that a good Christian may Christians may make use of signes . make good use of signes , and marks , even in earthly things ; Christians see the love of God by temporall , outward things : for God useth what Pipes he pleaseth to convey his love .

But the question is in matter of believing , whether I should not throw away my owne righteousnesse , and wholly believe in Jesus Christs righteousnesse , before I see any grace ; or any signe ?

A humble heart can doe it , and is content that marks should come after he believes ; after I believe God will sanctifie me , and worke grace , and then I shall see his love more . But the first bargain betweene God , and me , is his bare word : therefore that Rom. 10. is glorious , and cleare , and comfortable . The Apostle lays downe the difference betweene salvation by the Law , and by faith ; saith he , the Righteousnesse of the Law , speaketh on this wise . The man that doth these things , shall live by them : but the righteousnesse which is of Faith , speaketh on this wise ; say not in thy heart , who shall ascend into Heaven , or who shall descend into the Deepe ; but he that believeth shall be saved . Marke it , this is the straine , and streame , and language of the Gospell ; that is , salvation by Jesus Christ ; and whosoever believeth on that salvation , shall not be ashamed ; he shall be sure of it .

But how shall we come to believe , and to be sure of this salvation ? Say not in thy heart , who shall goe up to heaven , or who shall descend into the deep : but what saith it ? the word is nigh thee ; that is God hath given a word , and he will give a spirit of faith with it ; and there are but two words to the bargaine , there is the spirit in thee , and the word without thee : and this is the righteousnesse of God ; the righteousnesse of faith saith so . Say not who shall goe up to heaven , or downe to the earth : For , the eyes of a fool are scattered about the world . And when men come to believe in Christ , they aske , who shall ascend into Heaven ? how shall I come to know that I am a Saint , and that I am predestinated ? The Lord would have us believe the word , that Christ Jesus came to save sinners , of whom I am chiefe . Here is a word , if the heart now could apply this by the spirit of faith . That is another thing , I would have you thinke on .

Your ordinary Professors most of them , they Why ordinary professors want assurance . have not assurance of salvation , why ? They cannot believe . Why so ? because they finde so many corruptions in them , and they finde so many graces wanting , and they have ill memories , and hard hearts , and if it were not for these things , they could believe . What is the meaning of it ? It is as if they should say , I will never trust God in the righteousnesse of the Gospell , upon his bare word .

God will have us trust him , ere he will trust us ; we must take God upon his word , God wil bring every child of his to this , to take his salvation upon a bare word , and he will blesse his name for it ; I have but one soule , and if I had a thousand , I would venture them all upon his word , and say there my soule lyes , sinck , or swim , or goe to heaven , or hell , here is the word , that Christ came to save sinners , of whom I am chiefe . Now , if there be pride in the heart , it will not come , and rest on a bare word . The Lord make you understand these things that they may not be lost .

Thirdly , a humble heart , will be content not only 3. With a generall word . with a bare word , but with the least word , and the most generall word .

A proud heart will not be content unlesse he hath a perticular word . For my part , I may mistake , but I will tell you my opinion ; that those men ( how Christ dyed not for all . ever otherwise they be godly , some of them ) that doe hold that Christ did dye for all men , and that he came to save Judas , as well as Peter .

If Christ came to save all , and yet many shall goe to Hell , how come they to be saved ?

It is a proud thought in the heart that would teach God how to speake , and how to make promises , and we poore wretched , damnable creatures , must shew him what language he shall speake in : whereas now , a humble heart will take the least , and most generall word , and thanke God : as we see in the woman of Canaan , Christ gives her never a word a great while , but frownes ; and then he gives her a terrible word , and bids her goe , he calls her Dogg ; why , that was something ; a Dogg hath some priviledge ; he hath the crums that fall from the Table , he looks for outward mercies ; and therefore in that he calls me Dogg , I have so much of that word that I will follow him for the crums . Saith Christ to her , O Woman , great is thy faith , be it unto thee as thou wilt . So Benhadads servants , when they came with Halters about their necks : saith the King , Is my brother Benhadad alive ? that was a comfortable word , they harpt upon , and catcht at that ; Thy brother Benhadad is alive : So , we come with Ropes about our necks , poore damned creatures , and God comes in infinite wisedome , and makes promises , and a humble heart will take them , and blesse God for any promise , be it never so generall , and not stand so nicely , as proud people doe . This shews a humble heart ; therefore examine if this be so with thee .

Fourthlie , a humble heart in matter of justification , it appeares by this ; that as it is content to have a righteousnesse in another . 4. To renounce our owne righteousnes .

And secondly , to hold it upon a bare word . If God give more , he will take it , if not , he will hold it upon his bare word .

And thirdly , he will take the most generall word .

So fourthly , he will wholly renounce , and throw away his owne righteousnesse , and as Paul did , call it du●g , and dogs meat , So I may be found ( saith he ) in Jesus Christ . Now a proud heare , would have Jesus Christ only to s●der his owne righteousnesse , and Jesus Christs together ; he would have Christ only to make up a little , what is lacking in him ; to make out what is wanting .

There are many men that goe a great way in the pofession of religion ; but being pretty honest , civil men before , they will never be brought to renounce their owne righteousnesse . Now Jesus Christ will never mend the heart by patching it , but either he will make it wholly new , or the Devill shall have all ; he will have the heart to have his righteousnesse wholly , or none at all : now a man must throw away all , there must be nothing kept , as in the practise of Saul , there must be no buts : for men to say but we have some good things ; and it is great pitty to throw away all , What , all my prayers , and all my humiliations , and all my fastings ? all good for nothing , to make dung , and dogs meat ? I , Paul speaks as if his righteousnesse , had been a chaine , and a burthen .

Lastly , a humble heart , a humble man , or woman 5. Notwithstanding our sins , and want of preparation . will do all this , and he will doe it , let his sinfulnesse be never so great , or let his preparations be never so little .

There is a great deale of pride in mens hearts , they will not receive grace , and salvation of God , because of the greatnesse of their sins . There is no man that talks of the greatnesse of his sinns , with a spirit of unbeliefe , but it proceeds from pride . When a man talks of his great sinns , and therefore he is afraid to believe ; that is from pride : for the greater a mans sins are , the sooner he would believe , if he had a humble heart . Depart from me Lord ( saith Peter ) for I am a sinfull man . He had more need to have said come to me Lord , for I am a sinfull man .

And then if his preparations be never so little . Men thinke that they could believe , if they were qualified , and had such preparations . It is as if they should say , I will get so much , and then I should be but a little beholding to Christ , halfe the worke is done . There must be no stay for want of preparation , when the Lord calls ; when the Lord offers Christ , well , that is one thing that you may trye your humiliation by ; your carriage towards God , in respect of his justifying grace , or the righteousnesse of Christ that justifies , or Gods righteousnes which is the object of justification ; and that you see in those five things .

The second thing is this , you may trie if your 2 By our carriage to God in his truths revealed . hearts be humbled ; if you consider your carriage towards God , in respect of his will , or in respect of his truths , that he manifests to you , from time to time . For , here is the difference , a humble heart will submit to every truth of Christ , as farre as it is revealed . Therefore it is said , Rom. 8. 6. The carnall minde is enmity against God , for , it is not subject to the law of God , nor can be . A carnall mind , is enmity against God ; It is not only an enemy , but enmity it selfe . And he doth not only say it will not , but it cannot be subject to the Law , that is , to the will of God .

Beloved a proud heart , or a heart that is not Proud carnall men . humbled , it will not submit to the Truth of God : but , it will alway doe one of these three things .

The first is this ; he is not willing to know all the 1. Are not willing to know all the truths of God . truths of God : he is not willing to know them : for hee knowes if hee doe know them , hee must doe them . Hee thinkes it safer to bee ignorant of the truth , then obey the truth , and some have been ready to say , if I know the will of God I must doe it .

But here is the question , whether thou be willing to know the will of God ?

A man that is not truly humbled , alwayes when he heares spirituall truths , that come to rule him , he wisheth ( as a godly man saith ) that either the minister were dumb , or that he were deafe : for it is a burthen to him . He is like those People in Isay 30. 10. The rebellious People , that Isaiah was troubled with . This is a rebellious people , lying children , children that will not heare the Law of the Lord . Which say to the seers , see not ; and to the Prophets prophesie not unto us right things , speak unto us smooth things ; prophesie deceits . This was and is the language of the hearts of carnall Christians : they say to the seers see not . They wish that the Preachers could not finde out those truths that are so contrarie to nature , and that crosse their corruptions , & they wish that Preachers would take other texts and handle other Doctrines that were more pleasing , and smooth , as Job sayth , Job 21. They prosper and their children dance , and there is the timbrell and the harpe ; and they say to God , depart from us : for we desire not the knowledge of thy wayes . We are not enemies to it , we doe not fight against it ; we allow Preachers to be there , but truely we desire not the knowledge of thy wayes , this is the language of a proud heart .

Now is there in you such a heart , that though Saints willing to know all Gods truths . you know that you shall be saved , and goe to Heaeven ( as an honest man once said ) yet have you a desire to know every truth , though you suffer never so much persecution for it ? There is a humble heart . It is so , and it will be so , as we see in that blessed man Eli 1 Sam. 3. 17. you know what a blessed humble man he was ; and when there was a Vision that Samuell saw , that was for his ruine , and the ruin of his House ; and the Lord had called Samuell , and shewed him the Vision , Eli calls him and said , What is the thing the Lord hath said ; I pray thee hide it not from me . Samuell was not willing to tell him , being but a child ; he knew by his countenance it was not good tydings , yet saith he , I pray thee hide not from me , what God hath told thee ; God doe so to thee , and more also , if thou hide any thing from me of all the things that he said unto thee . O Blessed man ; he was willing to know it , though it were a sore message , that the Lord would take away the Preisthood , and he should breake his neck ; and his Sons should be slaine in the Warrs . So Cornelius Act. 10. 33. When Peter came to preach , Wee are here all in the presence of God , to heare all things , that shall be commanded us of God . We are not here , that we may please our owne humours , and suit our owne lusts ; but to heare all , let it be rough , or smooth ; with us , or against us , we are here , to heare all that the Lord will say . Canst thou say so , when thou commest before the Lord , and hearest the Word , I am here to heare all the Lord will say ? Beloved I wish it were so ; but I seare that of all the People in England , there are many in this Cittie that , it may be , are good People abundance of them , and yet we are willing to learne nothing in the world but what we like ; and we crumble the bread of our salvation , as children doe their bread and butter , who eate one bit themselves , and throw the rest to the dogs . So many proud carnall sprits take a part of the word , and they say that was a good note of Master such a ones , and such a ones , and ( so you call mens words ) and that was a good doctrine , and pick out this , and that , and goe , and tell it . I never saw , nor I thinke never any under the Cope of Heaven , such spirits , that doe so basly mince the Word of God , and crumble it ; and take one piece , and throw two away . Therefore looke to that ; an honest heart will heare all that the Lord will say , and be glad too ; that is one thing .

A second thing is this ; a proud carnall heart 2. A proud heart makes cavils against the truth . that is not truly humbled , it will appeare by this , that if he cannot choose but know the truths of God ; as many times he cannot but he must know it , if he live under the word , God will make some men know it , whether they will or no : then the next worke of a proud heart will be , to raise up cavils against the word , and to make Pleas against the truth of God , and arguments as much as may be when it comes in unto him . Just ( as one man saith ) as we doe with a common enemy : it we can , we will keep him out of the country , and it is safest to doe so : So , he will keepe out the truth if he can : but if the truth come , and he begin to see it , and sees that it is the will of God ; then his next course is to levy forces , to raise armes , and thinks to put it out , he thinks to put out the light that God hath put into his soule 2 ●●m. 3. 8. Men of corrupt minds , men of rotten minds , that like Jannes , and Jambres resist the truth . There is no mention of Jannes and ●ambres in the Old Testament , but it is generally thought by learned men , that the meaning is this . When Moses came to Pharaoh at any time , to speake of the things of God , and of the will of God , and that the People of Israell must goe free , and he did worke miracles , and that light came to Pharaoh to convince him , presently he sent for Jannes and Jambres , that were Southsayers , and made them help him , & get arguments against Moses , and they would argue like Moses , to keep out the truth : So carnall People , when light comes into the soule , and they cannot resist it ; this is their ordinary course to goe to their carnall neighbours like themselves , or to a carnall Priest , or Minister if they have any , and get as many arguments , as they can , and then they will say , the other was a Phancie , it is not right , it will not hold ; and so never leave till they get it out of their coasts , as the Gadarens dealt with Christ .

Thirdly , and lastly ; if he cannot doe this , if he 3. A proud heart will shift off Gods truths . cannot beat it out by violence ; he will endeavour to escape the edge of the toole by some shift ; he will use his wits , and goe to pollicy , and see if by any shift he can escape the power of the truth . If he cannot beat it off , he will labour to escape the power , and the edge of it . As a man that is in debt , that is under an execution , or an outlarie ; if he can , he will keep far enough from the Sergeants , and if they come , he will shut his doore , and keepe them off ; or if they come to take him , he will throw them off . But if they say , if you stirre , we will knock you down , or kill you : then he will say ; why I meane to pay , and such a man knows it , and he will give them faire words , that so he may avoid the power , and authority of the Law from comming upon him : So carnall men desire to be ignorant of those truths ; that all their life time are contrary to them : and if truths come in upon them , they consult with all their carnall Neighbours , and friends to get it out : and if all will not doe , then they goe to their shifts .

As for instance , suppose a truth should come upon one of your soules , that thou that art a drunkard , or a whoremonger , &c. unlesse thou be borne againe , thou shalt never enter into heaven , and this truth hath seized on thee , and God hath set it on thy soule , that a man cannot get it out ; and then he goes to his shifts , he saith it is true , I must be borne againe , or else I shall be damned : but saith he , I hope I was borne againe in baptisme ; and I hope that was a washing away of my sins . And so put it on another ; it may be this truth comes into his soule , that every man that lives in any knowne sinne shall be cast out of the Kingdome of God , and of Christ . 1 Cor. 6. Know ye not that neither Drunkards nor Swearers , nor revilers , nor extortiouers , shall inherit the Kingdome of God , and of Christ . Suppose God set this truth home to thy soule . It is true saith the man ; but I hope God hath given me repentance for it , and all is well . He hopes God hath given him repentance , and he goes on in sinne ; then God comes , and tells him , that if he had repented , he would leave his sinns , and amend his course , then saith he , I hope I shall repent hereafter , I shall repent sometime , or other , though I do not now .

If God tell him againe , the day of salvation will be past , and the doore will be shut , and repentance will come too late : then he shifts it off , and saith , I hope I doe repent with all my heart , and with all my soule .

But if God say , if you did repent , then you would leave all your sins . He will say , good Lord , is there any man in the world without sinne ? and so it is endlesse the shifts , and tricks , and quillets whereby a man , when he is Arrested by the truth all his life , would avoyd the edge , and power of the truth .

Now let us come to our owne soules , you , and I , and see how it is with us , in respect of all the blessed truths of God that are in this booke .

Are you willing , and desirous to know them , though they bring persecution ? And when a truth hath come , that hath been crosse to you , have you not taken Armes against it , or contended with it ; as the Scripture speaks of those that obey not the truth , but strive against it . It is not said , those that contend with their Neighbours , but those that contend with the truth .

And so , have you not used shifts ?

What a world of endlesse shifts have men against plaine truthes ?

There is no Drunkard , nor Swearer , but he knows that if he live in that sinne , he shall be damned ; and he cannot deny but that he is a Drunkard , or a Swearer , or it may be a Whoremonger , and yet you may talke with him two , or three houres , and he will goe from this to that , and he hopes this , and that , and you shall never have him let the edge of truth come to him .

Thirdly , and lastly , and so I have done . I have shewed you how you may know you are humbled , by your carriage , and deportment of your soules in respect of Gods justifying grace .

And secondly , how to consider of your constant temper , and carriage of your soules to the truths of God , to the will of God revealed to you , 3. By our carriage to Gods commands .

Now thirdly , consider the carriage of your souls , in respect of the injunctions , or commands of God that are layd upon you ; the nature and property of a heart truly humbled by seeing of God in Jesus Christ is this : to be willing to obey God in any thing that God layes upon him , just as we see it was with Paul , Acts 9. When he was humbled by seeing of God , he cryes out , saith he , Lord what wilt thou have me to doe ? As if he had sayd , I could have indented with thee formerly , whether I should doe this , or that ; and I would doe what I please , and when I pleased ; but now Lord , What wilt thou have me to doe ? Whatsoever it is , it shall be all one , only shew me what it is , and I will obey it . And then he bids him goe , and have his eyes opened ; and then he must Preach , and then he must be Persecuted , and then he must goe into a Ship , and be carried a Prisoner a great way by sea ; and there Souldiers were like to kill him ; and then the ship must be split , and yet Paul was content . Lord what wilt thou have me to doe ? he followed God in every thing ; so in Luke 3. 10. 11. When John Baptist did come and teach the will of God ; the people they cried , What shall we doe ? and the Publicans , What shall we doe ? and the Souldiers , and what shall we doe ? This is the disposition of a heart that is humbled , he desires to know what the will , and what the command of God is , and he yeilds obedience to it .

Now on the other side , it is not so with carnall Proud hearts disobey Gods commands . proud people ; they are like those in Psal. 12. 4. Our tongues are our owne we ought to speake , what Lord shall controll us ? We will speake what we list , and doe what we please ; we will goe our owne wayes , and doe that which is right in our owne eyes . As they say in Jer. 2 , 31. We are Lords , and we will come no more unto thee ; We are Lords , and we will goe our owne wayes . Beloved : every carnall man in the World though he think there is a God ; yet he thinks he was borne , and brought into the World to doe his owne will , and to please himselfe : therefore as far as the will of God suits to that , he will doe it : but otherwise that is the maine streame of his life to doe his owne will . Now as I told you in the former , so in this , there are three tempers in the heart of a carnall man , concerning Gods commands , that are contrary to the temper , and posture of a gratious heart that is truely humbled .

The first thing that we finde in the word , and by 1. A proud heart soone weary of Gods commands . experience , is . That when the Lord lays a command upon a man that is not truely humbled , it may be he doth not resist presently , but he will be soon wearie , and tyred , and that is a base thing , he will be jaded under it ; It may be at the first he will not fight against it , as some do , but he wil soon be jaded , he will soon be tired . There is many a man , and many a woman , that have taken pleasure in the will of God , and in the commands of God in former time , and have gloryed , and rejoyced in it : but now they begin to be wearie , and to be jaded like tyred horses , they are past their best , they have no heart to it . I feare it is so with too many of you . Like the people in Mal. 1. 13. The Lord bids them to offer sacrifice , and they say , Behold what a wearinesse it is , and they snuffed at it , and they brought that which was torne ; and lame , and sick . So you need not wonder that God hath a quarrell with you when you say , what a wearinesse is it to serve him ; what a wearinesse , and tedious thing it is to hear the Preacher thus all day long : and to be praying , and hearing all the week ; what an endlesse thing it is to begin again to morrow , and next day , and every day : and you snuffe at it , and you are ready to loath it . This is the disposition of a heart that God hath not truely humbled , that hath never seen the face of God in Jesus Christ . Looke in Rom. 1. The people that God layd those spirituall judgements upon , to give them up to all uncleannesse , to commit filthinesse man with man ; what was the reason of all this ? One was , because when they knew God , they did not glorifie him as God : they had some knowledge , but they did not improve it . Another was , they did resist the truth , they did levie forces against it : and they liked not to retaine the knowledge of God . They had a little knowledge of God , and that galled them , because their practice was contrary , therefore they liked not to retaine that knowledge ; they had no liking to keep that little knowledge of God ; they wished as Calvin sayth , every wicked man in the World wisheth that he were wholly Ignorant of God , for his knowledge doth but onely imhitter him , and trouble him in his way . That is the first thing .

Secondly , He is not onely wearie of it , and if he 2. He layes violent hands on Gods commands . can he will be rid of it so : but he will lay violent hands upon the commands of God . There is a terrible word in Rom. 1. 18. The wrath of God is revealed from Heaven , against those that hold the truth in unrighteousnesse . The word in the Greek is , those that Imprison the truth : There was truth came to them , and they held it till they were wearie , till they were tyred , and jaded : but then they locked it up , and would not suffer it to break forth in their lives , but lived as if there were no light at all in them . There is some kind of light in them , but it is in Prison , you cannot see it , and you would think there were none at all , like those people in ● Sam. 8. 19. When God had said they should have no King but him : but say they , we will have a King , and so they goe violently , and desperately against the command of God . Thus is it with a carnall proud heart .

Thirdly , and lastly , it may be some men will 3. Proud hearts obey Gods commands , but upon their owne tearmes . not doe so with the commands of God , but they will obey them , but it shall be onely upon their owne termes ; they were as good doe nothing .

As for instance , he will obey , first by sits , and 1. When they please . when he is at leasure . As it may be , you have seen a proud servant that will worke well sometimes ; but he is so sturdie that he will doe nothing but what he pleaseth : and if the humour take him he will goe to the Shop , or else it may be he will Walk at his pleasure two or three dayes together ; you cannot build on it . So carnall unhumbled hearts , when they are in the humour they will obey the commands of God ; but it is but for a fit . Now a right Christian , is holy alway , according to the grace God hath given him , he is alway ready to obey the commands of God .

Secondly , a proud unhumbled heart , as he will obey 2. What they please . but at sometimes ; so he will obey but in some things ; he will pick and choose in the commandements and service of God , what he pleaseth . That is the manner of proud Servants , they will worke sometimes , but if a man bid them doe one thing , they will doe another , a man were as good be without them . Such a Servant will be wiser in his owne eyes then his Master . It may be he will doe his Masters work , and his Master cannot say but that he is a diligent servant , but he will doe but what he lists , and he will doe it but in his owne way ; and if his Master bid him doe one thing he will doe another . So it is with a carnall man , when God bids him doe any thing , he will doe somewhat , and let his Neighbours doe the rest if they will . But now an honest heart , whatsoever God commands , without respect to this or that , be it what it will be , if the Lord command it , he will endeavour to obey him .

Thirdly , and lastly , as they will obey God at 3. When God gives them rewards . their owne leasure , and obey him in those things that they please : so they will doe it if God follow them with a reward . As for instance . You may observe many a proud hearted man , Minister , or others , as long as God hath given them credit enough , and riches enough , they will doe the worke of God bravely : but take away that , and they will doe nothing at all . Therefore if God will let credit , and riches goe alwayes with Religion , he shal have Servants enough , and proud ones too . But now a humble Christian he values the love of God , more then the things themselves ; and let these things come or goe , his eye is upon God , and his love is such to God , and he sees that God loves him so , that he will endeavour to obey God in all things , whether he be rewarded or no. Now these be the dispositions of carnall unhumbled hearts ; you may examine your owne hearts by these three things . By your carriage towards God in respect of his justifying grace ; By your carriage towards God in respect of his truths revealed to you ; And be your carriage towards God in respect of his injunctions , and commands that he layes on you . If you examine , and finde that your hearts are not humbled , you know what to doe , desire God to shew himselfe more , and as you see him more , so you will be humbled more ; for the right seeing of God in Jesus Christ is the true and ready way to humiliation .

SERMON 6. Isaiah 6. 5. For mine eyes have seen the King , the Lord of Hosts .

YOu remember the last doctrine which we had from these words , which we have somthing more to say to , was this , that

A true and saving sight of God in Jesus Christ , is the way to true saving humiliation .

The principall meanes to saving Gospell humiliation , is to have a saving , supernaturall sight of God in Jesus Christ . Mine Eyes have seen the King , the Lord of Hosts : Therefore woe is me I am undone .

This I opened to you as farre as God revealed it to me ; and we had some uses , and lessons thence for our soules .

The last use of all was of tryall , as we call it , that you may hence see , and know whether ever you have seen God aright , to wit by your humiliation . If you have seen God aright then you have cried out with Isaiah , Woe is me I am undone ; and as Job , I have seene the Lord , therefore I abhor my selfe ; in dust and ashes .

Now the question was , how shall I know whether I be truly humbled or no ?

I told you , you might know it in generall , two wayes .

First by your carriage and deportment towards God .

Secondly by your carriage towards men .

Concerning your carriage towards God , I have spoken of three things .

First your carriage towards God in respect of his righteousnesse , or of your justification .

Secondly , to examine your carriage towards God , in respect of his truths that he hath revealed .

Thirdly , ( and there I left : ) your carriage towards God in respect of the commands he layes upon you .

Now to goe forward a little . The Fourth 4. A humble heart knowne by its carriage to God in affliction . thing is this , that you shall know how farre God hath humbled you , and bestowed this Gospell grace upon you ; by your carriage to God when he corrects you : by your carriage under Gods corrections , and your afflictions , whatsoever they are . For I shall not name them ; every one can best put his finger upon his owne face , whether they be on soule , or bodie , whatsoever they are . I say thou mayest know whether thy soule be a humbled soule by thy carriage in such times as these are . It hath been a common rule among the godly that as a man is in afflictions , so he is indeed . Truely that rule hath much truth in it , though it be not alwayes true : for a man may loose himselfe sometimes in afflictions more then in another condition . As Jonah , he was a godly man , yet very unlike himselfe when God corrected him , and had taken away his Gourd : but ordinarily , such as the man is , so he will be in affliction . The Lord in the Prophet Ezekiel compares affliction to a boyling , seething pot , you know if you put meat into a pot , and though it be not so cleane washed , if you put no fire under it , the water will be cleare : but if you put fire under , then you shall see the scum and Afflictions as fire . filth come up . Afflictions are called Gods fire , because usually the scum and the dross that is in us which otherwise lies hid , is then seen : and afflictions are called trialls ; they trie what is in us . And truely of all corruptions there is none , there is no froth in the soule of man that will appeare sooner , or more in afflictions , then the pride of his soule , the loftinesse of his soule . This was the reason why Satan would have God to give him leave to Why Satan desired to tempt Job . tempt Job : because I know sayth he , that Job is a devout man , but he Serves not God for nought . I warrant you if you put him in the fire of affliction you shall see a great deale of drosse in Job ; he will storme , and rage , and fume , you would quickly see the pride of his heart . Saith God thou shalt have him , doe what thou wilt with him , trie him if he be so : and doubtlesse though it be said a good while , In all this Job sinned not , yet Job sinned before the end : and there is a great deale of Jobs pride to be seen from the beginning of the Book to the end . Well then I say in afflictions thou mayest know thy owne , and I mine . Therefore let us not speake of things we know not , but speake of our owne afflictions , the afflictions and corrections that thou art wont to fall into , and that are thine , whether it be sicknesse , or weaknesse , or a bad Husband , or a wanton Wife , or an ill Neighbour , thou knowest them best ; now by thy carriage under those , thou shalt finde how far God hath bestowed on thee this grace of humiliation .

But you will say , how shall I know that , whether my heart be humbled by my carriage in my afflictions ?

I will give you ten instances of the carriage of Ten instances of the carriage of a humble heart in afflictions . 1. A humble heart seeth God in the affliction . a humble heart in any affliction that shall be laid upon him . as ,

First of all , if thy heart be humbled , whatsoever thy affliction is , or whatsoever is the Instrument that afflicts thee , thou wilt presently and clearly see God in it . That is one thing ; thou wilt see that instrument whatsoever he is , in the hand of God : a proud heart doth usually looke upon the creature , he looks upon the man , upon the troublesome Neighbour , upon the gracelesse Child , upon the unreasonable Husband , &c. but a humble heart presently sees God . As in Isa. ●0 . We see those that corrected the Saints there , the King of Assiria , he is said to be the Axe in Gods hand ; he is said to be the rod , and the staffe , and the Axe , An Axe cannot cut without some hew with it , and a staffe cannot beat without some hold it ; and a rod cannot whip unlesse some take it in their hand . A humble heart , let the affliction be what it will , and the Instrument be what it will ; it sees all as a rod , or as a staffe that is a little heavier , or as an Axe that is heavier , and sorer then that ; but all in the hand of God . I will give you a common knowne instance , 2 Sam. 16. 5. There was a man whose name was Shimei he comes against David and casts stones at him , and Shimei cursed David , and said come out , come out thou bloudy man of Beliall . Tuvir Belial , Thou son of Belial . The proper description of a wicked man , a man that doth not grow in goodnesse : it is ordinarily read , thou son of Beliall . This man cursed David in Vers. 9. Then said Abishai the son of Zerviah unto the King , why should this dead dog curse my Lord the King ? Let me goe over I pray thee , and take off his head . He beeing of a proud spirit , calls him dog ; and did not see God ordering the tongue of Shimei . But what saith David ? What have I to doe with you ye sons of Zerviah ? so let him curse , because the Lord hath said unto him curse David , who shall then say wherefore hast thou done so ? It had been an easie thing for a King to take off the head of a single man that cursed him : but he reasoned with himselfe and saw that the Lord had commanded Shimei to curse David , and therefore saith he , why should I meddle with him ? Shimei calls him bloudy man , because he had taken the Kingdome , and succeeded Saul : but David calls to minde the bloud of Uriah , that the other thought not of ; It is true thought he , I tooke away the life of Uriah , that thou mindst not , and God hath sent yonder man to call my sin to remembrance therefore you sons of Zerviah I will not meddle with you , nor doe you meddle with him , let him alone . So if thou be a humbled man , whatsoever the Instrument be , if the spirit of God hath humbled thy heart , presently thou wilt looke upon God , God hath made yonder Neighbour vex me ; and when thou commest home perhaps thy Husband raves , and railes , God hath stirred up the passion of my Husband , and made him doe thus against me .

This is one thing that I finde frequent in the Scriptures , to be an act , or an expression of a humble heart in the time of afflictions . Nay I find carnall , and Heathenish people have strange expressions , 2 Kings 17. 26. The people of Israel were carried captive , and there came lions and devoured the people of Assiria , that came to dwell there , and the people goe home and say , The God of the Land hath sent Lions among us , because we know not the manner of the God of the Land ; how many of us that are called Christians , when things fall out , we fall foule with the Instrument , with the rod , or the Axe , or the staffe , this , or that man , did this , or that ; when the very Heathen could say , the God of the Land hath sent Lions , much more should a Christian , whose heart God hath humbled . That is one instance .

A Second thing is this , you shall discerne , and 2. He hath high thoughts of God . see a humble heart in afflictions , by the high and reverend ; and pretious thoughts , that he hath then of God . A humble heart hath glorious thoughts of God in the lowest condition . As for instance , he sees there glorious things in God , in his affliction , that makes him thinke reverently , and honourably , and dearely , ( as David sayth , ) of him .

First , he sees the justice of God ; the equallnesse Of his justice . of Gods dealing with his soule , or with his body , let the Lord doe with him what he will , he will not say as the people of Israel proverbially said . Ezek. 18. The wayes of the Lord are not equall . A proud heart will say so ; it will think so at least : for the Scripture speaks the language of mens hearts . The heart of a proud man thinks that God deales unjustly , and unequally , that he layes so great an affliction on him , and then another affliction upon that ; that first takes away one mercy , and then another ; first one Child , and then another , and then a third ; the heart , out of pride , thinkes God deales unjustly ; but if the heart were rightly humbled , it would see that all that God doth , is very just , and equall . I , not onely ( observe it ) just according to Law , for so a man may doe by legall humiliation , that Ahab , and Judas had . Judas saw that it was just with God to destroy him ; and so did Ahab , and Saul , and Pharoah : it is not onely According to the Gospel . so , but according to the Gospell , there he sees that the wayes of God are very equall , and that it is a righteous thing with God to afflict him , I meane thus , a man I say under the Gospell that sees himselfe the son of God , and that God is his Father , and that he is united to Christ , and that his soule is justifyed perfectly by the bloud of Jesus Christ ; yet when God shall lay some sore affliction upon him . A man would thinke now , how can God justly doe this ? As some proud or inconsiderate people say : Will God be paid twice ? hath he not beene paid in his son ? Now a humble heart will say , though God be satisfyed , and the Law be fullfilled , and he is my Father ; yet I am such a graceles wretched son , such a provoking son , I doe so often vex , and slight , and neglect my Father , that even according to the law of love : and according to the blessed Gospell , it is equall that God should deale so with me .

Nay he can say at all times that God layes on me ( according to the Gospell it selfe ) lesse then I deserve , as they said , Lament. 3. 22. It is the Lords mercie that we are not consumed . Indeed it is an affliction that I am whipped , but it is a great deale of mercy that I am not utterly destroyed ; Looke to thy heart in this thing , when afflictions come upon thee , canst thou justifie God , and say his wayes are equall , and just , and right , as they say in Nehem. 9. 33. Howbeit thou art just and right in all this . In all what ? you shall see in the Verse before , Lord let it not seeme little before thee , the trouble that hath come upon us , &c. And it was not little , for they suffered sore , and long , and yet notwithstanding all that , thou art righteous , and just in all this , that we have suffered . That is one thing .

Another thing that he hath reverend thoughts 2. Of his Love . of God for , it is his love , a humble heart wil be able to see a sun through a cloud ; he will be able to see the heart of a Father , and the love of a Father , when he frownes most , or shakes his rod most over him , God cannot shake his rod so much over a Saint that is a humbled Saint , but he will be able to espie some Smiles of love : Therefore I say he hath honourable thoughts of God , Why ? Because he thinks though this be so , yet it is just , and equall . It is true sayth he , I am a son , but of my conscience God hath not such another son , on the face of the Earth : I vex him more in one week , then all the other doe in a yeare : therefore for all this , I see him move his eies , and yearne his heart for my good ; so that still he hath honourable thoughts of God .

Now a proud heart , such a one as Judas , may say it is just : but here he comes short , he cannot say it is love .

Thirdly and lastly , he hath honourable , and pretious , 3. Of his wisedome . and reverend thoughts of God : because in his affliction he discerns the infinite wisdome of God . Truly Beloved , there are but two great wisedomes that are great indeed , that are before the eye of a Christian in this World : that is , the wisedome Two wisedomes great in the eyes of Saints . that is hid in the Gospell , that the Angells desire to prie into : and the wisedome of God , in his carriage to his Saints in affliction . Now when things seem crosse and thwart ; when a proud heart sayth , I am undone , I am broken , and spoyled ; I shall never set up again , I shall never eat my bread chearfully againe ; a humble heart can say , though I know not what God will doe , yet he hath a wise designe in it ; it is love , whatsoever it is , and it is wisedome too . Therefore the Lord doth with us in afflictions , as he did with Peter , when he washed his feet , saith Peter , what doest thou meane ? What I meane thou shalt know hereafter . So a poore Saint when God strikes him ; he takes away , it may be two or three of his Children : thinks he , Lord , what doest thou meane ? Sayth God , thou shalt know hereafter , I have a wise designe thou shalt see it , but now I must keepe it from thee , thou shalt not know it . And truly ordinarily when the affliction is over , God comes and takes his childe a side , and opens the designe to him , and tells him thou didst wonder at me many times , and hadst hard thoughts of me for a great while when it was under ground ; come now , I will read thee a lesson , I will tell thee the story ; and so takes him by the hand , and sayth , doest not thou remember before I tooke thee in hand , what a froward creature thou wert ? what a proud creature thou wert ? thou mightest have been damned , if I had not taken thee in hand ; and I gave thee first such a gentle affliction , and then added another . God shews him the whole plot , and then he sayth , Lord pardon all my hard thoughts of thee ; glorious God , I see now that all was love , and wisedome . And God so inures his people to shew them the designe when the affliction is over , that most Saints , though they understand , and see nothing of God in their affliction , yet they know it is a glorious designe of wisdome that God hath upon them : therefore they will not censure God , because they see it not ; it is but their owne ignorance that they doe not comprehend it . As if you should see a Plow-man , or a countrie man come to a Mathematician , that were at his Globe , and his compasses , and were drawing lines from one to another ; the Countrie man knowes nothing of this : but he would not therefore say the other is a foole , and doth he knoweth not what . He would rather say , I warrant you he is a Scholler , and hath had good breeding : but allas what simple people are we in the Countrie , we know not what belongs to the Globe , and compasses . So a Christian when he is in affliction , he doth not say , God doth he knows not what , and he plagueth me : but sayth he , God hath wisdome , and love , in all this ; only I am a simple poore creature that know not this . So now there are two things I would have you to observe . First if you have humbled hearts , you will see God in the affliction . And then you will have reverent and high thoughts of God , in respect of his justice and his love , and wisdome towards you .

In the third place , a soule that is humbled ( I meane all this while , as far as it is humbled ) it 3. A humble soule quietly submits in affliction . doth quyetly , and silently submit unto the Lord in all his afflictions ; that the Lord may doe with him what he will , and truly he hath reason enough and it cannot be otherwise ; if he see God in the Instruments , and see such thoughts of justice , and love , and wisdome in God , he cannot but quyetly submit ; this will follow . As you know in 1 Sam. 3. When God told Ely that he was comming to cut off his house ▪ and his Priesthood , and his Sonnes . Sayth he , It is the Lord , let him doe what semeeth good in his eyes . It is the Lord , I will not suffer my heart to grumble , but it is the Lord , and I will submit . A man would have thought he had not offended , he did chide his Sonnes , and told them , Ye doe not well ; but he should have corrected them : they were wicked men , and because he was too Indulgent to them , God sent him word that he would cut them off , both him , and his Sonnes , yet saith he , It is the Lord , let him doe what seemeth good in his eyes .

Nay , let a man be never so stout otherwise in The stoutest heart humbled , will submit to God . his naturall constitution , let him be of never so strong , and sturdie a spirit ; yet i● he have this grace , if he have the spirit of humiliation , he shall notwithstanding submit like a Lambe when the Lord laies his hand on him . I will give you one place to prove this , Isa. 29. 1. 2. Woe to Ariel , to Ariel the City where David dwelt , let them kill , sacrifice , yet I wil distresse Ariel . What is that ? That is , the Lion of God . God calls Jerusalem the Lion , and the Lion of God , you know the Lion is a stout creature . It is said of Saul and his Servants that they had hearts like Lions hearts . And the Lion of God , that adds somthing to it , yet when the Lord coms upon this Lion of God ; Thou shalt ( sayth the Lord ) be brought downe : mark that expression in Vers 4. Thy speech shall be low to the dust , and thy voyce as one that hath a familiar spirit , and thy speech shall whisper out of the dust . Though thou be like a Lion that roares , thou shalt goe and whisper in the dust , and thy voyce shall be as one that hath a familiar spirit . Thou shalt peepe or chirp , as it is in the Originall . The Lord will make a Lion , to chirp , and make a Lyon lye low in the dust , and whisper . And if you compare Lam. 3. 28. There is an expression that doth a little more cleare it . It is good for a man to beare the yoak in his youth . He shall sit alone , and keep silence , because he hath borne it ; he shall put his mouth in the dust if there may be hope . When it is a man that is humbled , he will put his mouth in the dust , he will submit , and lie downe if there may be hope ; though he know not whether there be or no , this is plentifull in Scripture in every place ; the people of God , though they were afflicted never so soare , and did abide it never so long , yea those that had humble hearts they used to submit patiently , and quietly to it . I held my peace and was dumb , because it was thy doing , sayth David . Psal. 39.

Trie your hearts by these things , how you are in afflictions : doe you see God in the Instruments ? What kind of thoughts have you of God ? ( for as the mind is , so is the man ) have you high , reverent , pretious , thoughts of God ? And doe you submit ? can you stoop , and quench the boylings of your hearts , and the stirringe of your spirits ? Can you say as Eli did . It is the Lord , let him doe as he will . He hath taken one child , let him take the rest if he please ; he hath taken one of my Familie , let him take more if he will . He hath taken away some of my Trading , let him take all if he will . This is the frame of heart , of a humble man .

In the Fourth place , a humble soule that is savingly 4. A humble heart envies not the prosperity of others . humbled in his afflictions ( for of such I speak all this while ) in the greatest afflictions that befall him , he doth not use to envie the prosperity of others : that frame of a humble heart I find in Jam. 4. 5. Pride , and envie , are as it were Synonomies , they seem as it were the same thing . The Scripture saith not in vaine , the spirit that is in us lusteth after envy . But he giveth more grace ; wherefore he saith , God resisteth the proud , but giveth grace unto the humble , He makes pride , and envie one , and the same . And indeed so it is , you shall never see them severed , you shall never see a proud heart , but it is envious . Now one that is humbled is not so , as you shall see , Psal. 37. David indeed was tempted to it , but the Lord delivered him from it . And in Psal , 73. He speaks of the prosperity of the ungodly , they flourished in the World ; and increased in riches , and sayth he , Verily I have cleansed my heart in vaine : for all the day long I am plagued , and whipped , and chastned every morning . It is a strange thing sayth he , see how yonder wicked man flourisheth , and prospers ; and for my part I am as sure to be whipped every morning , as I am of my break-fast ( as they say ) But if I should say so ( sayth he ) I should offend against the Generation of thy Children . I thought so , till I went into the Sanctuary of God ; and then he understood their end , and his owne folly : indeed it was Davids weaknesse : and it was that which his heart was not throughly humbled for , as it should . Therefore you see proud people in the Prophesie of Malachi . Chap. 3. He more plainly describes them , Vers. 13. Your words have been stout against me , sayth the Lord . They had stout words , and stouter hearts : for alway the heart is worse then the words . You have said it is in vaine to serve God , and what profit is it that we have kept his Ordinances , and that we have walked mournfully before the Lord of hosts . Mark , what doe we get by walking mournfully , and by obeying the Commandements of God ? And now we call the proud happy , yea they that Worke wickednesse are set up , yea they that tempt God are even delivered . Here is the temper of proud spirits , and hearts of wicked men , they are all for Honour , and wealth ; what profit shall we have by humbling our soules , and keeping Gods Ordinances . O! these were stout words , and stout hearts , and spirits , to envy the prosperity of other people while they were corrected . And in Job 2● . You shall read that Job did almost fall in that poynt also ; but it was because he was not throughly humbled , as in the end he was : for then he abhorred himselfe .

The Fift thing is this , that a soul that is truely 5. Humble hearts repent not of receiving Christ . humbled in his afflictions , as he doth not envie the prosperity of others the while ; so he doth not repent of his bargaine that he hath made in receiving of Jesus Christ : though all his afflictions , and miseries it may be fall on him for his sake , or the most of them ; he never repents that he hath been so holy , but that he is not more holy .

A proud heart repents of what it hath done for God . O , saith a proud heart , If I had not heard Puritans , and followed their Sermons , and gone their wayes , and lived in their Conventicles , I had not been noted , and hated , and afflicted . It is a proud heart that repents of any jot of good it hath done for God , or that repents of his receiving of Christ for any affliction , or misery that may befall him , it is a signe of a base heart .

There is a blessed expression , Psal , 44. 9. Of David and the people of God , I have oft thought of the great sufferings of the Saints there spoken of , Thou hast cast us off , and put us to shame , and goest not forth with our Armies . Thou makest us to turne back from the Enemy : and those that hate us , spoyle for themselves . Thou hast given us like Sheepe appointed for meat : and hast scattered us among the Heathen . Thou sellest thy people for nought , and doest not increase thy wealth by their price . A strange thing , thou sellest them , and takest no money for them . Thou makest us a reproach to our Neighbours , a scorne and derision to them that are round about us , &c. Here is as it were an inventorie of all the troubles of the Church ; and wherefore doth he speake all this ? you shall see after . For all this is come upon us , yet have we not forgotten thee , neyther have we dealt falsely in thy Covenant . Our heart is not turned back neyther have our steps declined from thy way . Though thou hast sore broken us in the place of Dragons , yet we have not stretched forth our hands to a strange God . He reckons up all these troubles , and yet sayth he , notwithstanding all this , though God have brought all these miseries upon us , yet We have not been false in the Covenant , nor stretched out our hands to a strange God ; we doe not repent that we have received thee , and are married to thee , and have chosen thee for our God .

I remember the practice of a godly Minister many yeares agoe , who speaking of the manner how God useth to bring in sinners to Christ ; ( though there were a great deale of curiositie in those dayes , more ( if I may speak with reverence to the worthy men that then lived ) then should have been ) as if a man should go about to describe the forming of a child in the wombe , which it were better leave to God , then studie too much how it is framed . But I remember his expression ; sayth he , God takes a sinner the first time , and shewes him his miserie , and shuts him up that he sees no way of deliverance at all : and then after a little while he opens a little crevice that he may see deliverance , and Salvation but he gives him not the least occasion of hope that he shall have deliverance : but in the meane while what doth the sinner ? He leaves his sins as fast as he can , and turnes them off , and throwes them away . He sees Salvation , and he sayth , yonder is Salvation , but I have no reason to hope to have it : but whether I have it or no , I will never goe back to sin . I am resolved whether Christ will give me pardon , and Salvation or not , I will not take sin any more . I applie it to this ; when afflictions and miseries come in stormes on a poore soule , shower after shower , that there is no end ; the soule sayth . I know not how I shall be delivered from these troubles , here is death , and misery , and sicknesse upon me , and I know not what the issue will be , but be the end what it will , by the helpe of God I will not goe back to sin , I will not repent that I have received Christ , but will keepe close to the Lord . This is the meaning of that phrase , Mat. 13. Where Christ saith when the sun is up upon the corne it scorcheth it , that is , when there is Persecution ; ( for every Persecution is an affliction , though every affliction be not a Persecution ; now when the sun of Persecution is up ) men are offended . What is the meaning of that ? Men repent of their bargaine , they begin to be sorrie , that ever they were Professors of Religion . Therefore the Lord Christ would have a man cast up the cost . For when a man enters into Religion , it is as if he were to fight a Field , there will be losse , and trouble , and danger , there will be tribulation , and hot Persecution ; consider if thou be able to goe through it : thou must have the shell as well as the kernell , it is a decree of Heaven . Therefore consider before hand that thou mayest not repent when troubles come . There may be base times , worse then yet , if worse may be ; and if when tribulations come thou shalt repent that thou hast gone so farr in Religion , and that thou hast been acquainted with the Saints , and that thou hast been so oft in their companie , thou hast ( to speake the least , and the best of thee ) an unhumbled heart .

Sixtly , a Saint that hath a humbled heart , you 6. He is more carefull to carry himselfe aright , then to be delivered . may know it by his carriage in afflictions by this , he is more carefull by far of his right carriage in it , then of deliverance out of it . That is alway in a humble heart , he studies more how to behave himselfe like a Saint under the rod , then how to get away , and be delivered from it . You may read in Acts 4. There was very hot persecution , and great affliction upon the Saints ; and yet there they are blessing God notwithstanding all their Persecution , to see the Scripture fullfilled ; that which was spoken in Psal. 2. The Kings of the Earth stand up , and the Rulers take counsell together , against the Lord , and against his anoynted ; they rejoyced to see that fullfilled , as if they had said , they killed Christ the other day , and now they Persecute us . Now what would you , and I have asked had we been in their condition ? O that God would deliver us , that he would shew us an Iland where we might never be troubled more ; many of us would have done this out of weaknesse ; but what doe they doe ? Vers. 29. And now Lord behold their threatnings . And what then ? They doe not say Lord deliver us from their threatnings , But grant unto thy servants that with all boldnesse they may speak thy word ; By stretching forth thine hand to heale : and that signes , and wonders may be done , by the name of the holy child Jesus . Lord say they , thou hearest their threatnings , and we feare that our base hearts will be fearfull , and so we shall be loath to Preach the Gospell of Christ , and to doe signes and wonders as thou hast commanded , therefore good Lord give us boldnesse . This is the carriage of an honest holy heart .

So you have it of Paul ordinarily in Phil. 1. 13. There he was in bonds . And in Vers. 19. He doth implicitly desire the Prayers of the People for him : What to doe ? For I know ( sayth he ) that this shall turne to my Salvation through your prayers , and the supply of the spirit of Jesus Christ : according to my earnest expectation , and my hope , that in nothing I shall be ashamed , but that with all holdnesse , as alwayes , so now also , Christ shall be magnified in my body , whether it be by life or by death . I doe not pray you Phillippians that you would pray that God would bind the hands of Nero that he may not put me to death ; or that he would open the Prison gates to let me out ; but I pray that in nothing I may be ashamed , but that with all boldnesse , as alway , so now , Christ may be magnified in my body . I care not whether it be by life or by death , so God may be glorified , that if I live I may doe good there , and if I die I may die as a Saint , and a Christian . So in Ephes. 6. 18. I beseech you sayth he , give your selves much to prayer above all things ; and pray for me ; What to doe ? That utterance may be given me that I may open my mouth boldly to make knowne the Mysteries of the Gospell : for which I am an Ambassador in bonds , that therein I may speak boldly as I ought to speak , He was in bonds , and he desires them not once to pray that God would break his bonds ; O , but pray that I may open my mouth boldly . I find feare comes upon me many times ; feare of Cesar , and feare of the Sword , and feare of putting me to death : therefore Pray that I may open my mouth boldly . This is the carriage of a heart that is truly humbled .

Another , a Seaventh thing is this , a humble 7. A humble heart more carefull of benefit then comfort in afflictions . heart he is alway more carefull to reape benefit from afflictions then to fetch comfort to himselfe in afflictions . A proud heart is altogether for comfort , he will doe any thing for comfort . As Saul , he will goe to the Witch if need be for to fetch comfort . but he studies not how to pertake of Gods holinesse by his afflictions .

Eightly , ( to draw to a conclusion ) a humble 8. He neglects not Gods commands in afflictions . heart doth not remit one jot of his obedience to the commands of God notwithstanding all his afflictions . Proud dogged spirits , I have oft observed it in my selfe , and others ; there are some hearts that will not serve God , and take paines for him , otherwise then when the Lord dandleth them , and cockers them , and feeds them with white bread , and if he doe not they will give over their callings , and sit mopeing in their Closets : there are diverse Women , and other Professors , that will sit mopeing in their Chambers a whole week together , and why ? Because God hath laid such afflictions upon their spirits , they will doe nothing for God , all the businesse of their generall and particular callings must lie at six and seavens : they will doe nothing for God when his hand is on them . Now a humble heart as Job said in another case . Though he kill me yet will I trust in him . So sayth a humble heart , let him kill me yet I will obey him . I believe that he loves me , there is a designe of a great reach in it , there is the glory of God , and the wisdome of God , and the greatnesse of God in it . Let him doe his work , let him doe what he will , and by Gods helpe I will doe my work in my generall , and particular calling notwithstanding all the task that he layes on me , I will not abate any thing of the obedience I am to bring in .

Another thing is this , a humble heart alway 9. Hee sticks close to the Covenant in afflictions . sticks closer to the Covenant of God in affliction then otherwise : and the more the Lord will afflict him , the more he will stir up his soul as Isaiah sayth , to lay hold upon the Covenant . As a loving child , the more you whipp him , the more he will endeavour in love to close with you , and cling to you , and catch the rod in a reverent manner , in a loving way ; so a humble heart will get to God in affliction , and lay hold upon him . And this was the fault as Isay sayth of that people , Isa. 64. When the Lord had layd his hand on them , and suffered others to be Lords over them . Sayth he , V. 7. There is none that calleth upon thy name , that stirreth up himselfe to take hold of thee : for thou hast hid thy face from us , and hast consumed us because of our iniquities . Here was a great affliction on them , they were consumed , and God had hid his face , yet there was none that did stir up himselfe to lay hold on God , out of the pride of their owne hearts . A proud heart alwayes goes from God in affliction . As we see Judas , he went not to God , but to the halter ; and Caine , he went to the Land of Nod , when God was angrie he went to buyld Townes , he did not goe to God , and lay hold upon the Covenant : so Saul he goes to Endor , to the Witch in stead of going to God , and laying better hold of the Covenant . So a proud heart departs from God , and growes further off , and looser from God , whereas alway in afflictions a humble heart sticks closer to God and gets better hold of his blessed covenant .

Another thing is this , that in afflictions a humble 10. A humble heart apt to pray in afflictions . heart desires in nothing to be troubled , but in every thing to make his requests knowne with thanksgiving , and that implies two things .

First , he doth not restrayne prayer , as Job● 1. To make requests . friends sayd to him , Thou art a wicked man : for thou restraynest prayer before God in thy afflictions . And indeed if they had sayd true of Job , he had been so , he had been proud at the least ; proud people they will not call upon God ordinarily in afflictions and troubles .

Secondly , it implies thankfullnesse , In Phil. 4. 2. To give thankes . Make your requests known with thankfullnesse . A humble heart will alwayes pray ; and it will in the greatest affliction be praysing God ; why so ? Because a humble heart in the greatest affliction can spie somthing to prayse God for , as well as to 〈◊〉 for that he wants . Therefore sayth James , If any be afflicted let him pray . Sometimes a Saint is so afflicted that he can doe nothing else but pray , and he is never better fitted to pray then when he is most afflicted ,

Then lastly , you shall discerne it by this , that 11. Hee is not weary of waiting on God . in his afflictions he will never be wearie of waiting upon the Lord till he have remooved it . It is the pride of our hearts that makes us that we doe not wait on the Lord , as the Prophet Habakkuk sayth , His heart that is lifted up is not right in him : but the just shall live by his faith . In 2 Kings 6. 33. This evill is from the Lord ( sayth that wicked man ) What should I wait on the Lord any longer ? A proud heart , God must come in at his time , and when he calls , or else he will stay no longer , but will be wearie . As a godly man sayth , what art thou that thou wilt not wait for God ? Why doest thou take such state upon thee ? Who shall waite , God or thou ? Should the King waite upon the Subject , or the Subject upon the King , should the Master waite upon the Servant . or the Servant upon the Master ? should the Judg wait on the Traytor , or the Traytor on the Judg ? Such a one a humble heart sees himselfe to be , he is a Servant , and a Traytor if God should take him at the worst . Therefore he blesseth God that he may waite for mercie . O sayth he , there are many thousands in Hell that shall waite for ever , expecting more wrath , and more flames of fire , World without end ; and may not I blesse God that I have a little mercy though I have many sorrowes , and that I may waite on the God of mercy for more mercies ? I will waite upon the Lord .

Thus breifly I have poynted out the carriage of a soule that God hath humbled by a saving sight of himselfe in Jesus Christ , I say his carriage in afflictions .

There is another word to shew you , his carriage under the mercies of God , but I cannot speake of it now , without passing my owne strength and yours .

SERMON 7. Isaiah 6. 5. For mine eyes have seen the King , the Lord of Hosts .

YOU remember the last doctrine that we had from these words , that

A true and saving sight of God in Jesus Christ is a principall meanes to humble a soule .

This I did open , and proove fully to you , out of the Scriptures . And so as God led us we went along . And came in the last place to examine our selves : ( for that we were upon ) whether the Lord had truely humbled us by discovering himselfe to us : For there is no soul that is truly humbled , but he that hath seen God in Christ . I speak not , as I told you , of a day of humiliation , or of the dutie of humiliation , or of a preparatory humiliation , but of the Gospel - grace of humiliation , of that frame of heart that is , or ought to be in a Saint at all times . For the discovery of it , I told you , we should find much of it .

First , by our carriage towards God .

Secondly , by our carriage towards man .

Towards God ; I told you first in respect of his righteousnesse . And indeed therein cheifly is discovered the pride of our hearts , or the humility of our hearts by our receiving , or not receiving the righteousnesse of God by faith .

Secondly , by our carriage to the truths of God , therein we may see how much of this grace God hath bestowed upon us .

Thirdly by the commands of God .

Fourthly , and lastly , by the corrections of God . And therein I shewed you what the posture of the heart of a Christian is , that is truly and savingly humbled by his carriage in afflictions . For if there be pride in the soule , usually affliction will bring it out . I shall not repeat any thing but goe on a little further to that which remaines .

There is one thing more , and but one thing 5. A humble hearts carriage towards God for mercies . that I shall speake of in respect of our carriage towards God , wherein you shall discover how much God hath given you of this grace ; and that is by your carriage towards God in the way of his mercies . Truly mercies , and afflictions are much like Summer , and winter ; and sometimes our sicknesse will breake out in Winter that is concealed in Summer , and sometimes it is discovered in Summer that is hid in Winter . So in some soules the evills of the heart will breake out in afflictions more then in mercies , and in some it is more discovered in a state of prosperitie , in a way of mercie then in the way of afflictions . As on the other side in some soules grace is more cleare , and shining in afflictions then in prosperitie ; and truely I think that in some soules grace will shine more in the way of mercy . And if God will come and have mercie upon poore England , my hope is , and it is my prayer , and request to God that we may discover more godlinesse , and more grace , then in all this time . We have discovered a great deale of pettishnesse , and frowardnesse , and pride , and ambition , and covetousnesse , and cruelty , and rashnesse : but I hope ( there being diverse Saints among us ) that God will give us another frame of heart , if he have mercy on us , and turne away his wrath . But that by the by . But I was saying that the pride of the heart , and other corruptions also , are Corruptions discovered by Gods mercies . sometimes discovered in a way of mercie that are not discovered in a way of affliction . I will give you but one Scripture for it , in Hosea 7. 1. When I would have healed Israel , then the iniquity of Ephraim was discovered , and the wickednesse of Samaria : for they commit falshood , &c. Ephraim and Israel are two names almost of the same thing : though Ephraim were but one tribe yet because it was a great tribe ( as York is a great Countie in England ) all Israell is often called by the name of Ephraim , Now when God would heale Ephraim , or Israell , then their iniquity appeared . So it is to be feared that if God come to heal England as he seemeth to smile on us sometimes , and according to that word in Acts 7. Where he sayth , I have seen , I have seen , the afflictions of my people in Aegypt . So I hope God hath seen , how the bread is done , and the provision is gone , and the people are ready to goe away themselves , by reason of their miseries . I hope God hath seen , and will put an end to our miseries , and I much feare , that when mercie comes , and when peace comes , there will then be a discovery of rotten hearts then much more then in these times , yet in these times there are abundance of rotten hearts discovered that were not knowne before . The Lord comes near the quick of our profession in these times : there are abundance that have been professors that now jeere the Saints and dishonour God , and imbrace the World : but in times of mercie there will be more : the sun makes the Traveller put off his cloake when the wind cannot . But to open it to you as I did the former : that which I shall doe shall be to discover to you what the carriage of a humble heart is , and what our carriage should be when God shewes mercie to us , when the Lord deales kindly with us in the way of his mercy . What is the posture of a humble heart , then ?

I answer , First of all , a humble heart he can be 1. A humble heart content to be denyed any mercy . content that the Lord should denie him any mercie , let it be never so deare or pretious to him ; though he prize it high , and pray earnestly for it , and wayt long for it , yet if God come at last and say thou shalt not have it ; he can be content patiently , and meekly to take a denyall from God and goe away contented if it must be so .

Indeed there is a kind of earnestnesse that should be in us , and in a sence we should take no deniall from God , we should not be easily put off . As we see in Mat. 15. That Woman of Canaan when Christ put her off , shee comes again , and again , and again . But if God say , say no more , it shall not be so ; then a man should quietly submit himselfe to God : though like Hannah , he desire Children and pray earnestly and seek God againe , and againe , and seeme to be near towards it sometimes , but at last if God come , and say thou shalt never have a child , then sayth a proud heart Give me children , or I die . I will give you an instance or two of this , in 2 Sam 15. 25. David there was in a poore condition , he was pursued by his enemy , by Absalom his owne son ; and David David . had the Arke , and Zadock the Preist . But sayth the King to Zadock carry back the Arke of God into the City , if I shall finde favour in the eyes of the Lord he will bring me again , and shew me both it , and his habitation . But if he thus say , I have no delight in thee ; behold here I am , let him doe to me as seemeth good unto him . As if he had said . I am in a miserable condition ; but I will not trouble thee , or indanger the Arke , if I have found favour in the eyes of God , he will bring me again to my house , and to his , but sayth he , if he thus say , I have no delight in him ; Behold here I am let him doe to me as seemeth good in his eyes . God will bring me back to Jerusalem , if I have found favour with him : but if God say , David , I have no delight in thee , thou shalt never see my house more . Loe here I am , let him doe as seemeth best to him . This is the posture of a humble soule that desireth this , and that , and the other mercy , yet if God say , I have no delight in thee . I will doe none of these things ; he can say , here I am doe as it seemeth good in thine eyes .

I will give you one instance more , in Deut. 3. 24. You have Moses there praying ; and he desires a great request ; and that earnestly of God . Moses . O Lord thou hast begun to shew thy seruant thy greatnesse , and thy mighty hand : for what God is there in Heaven , or in Earth , that can doe according to thy might : I pray thee , I pray thee Lord ( see how familiar he is with him ) Let me goe over , and see that good land that is beyond Jordan , and that goodly Mountaine , and Lebanon . Moses was going towards Canaan that was a type of the Kingdome of grace under the Gospell , and a type of Heaven , and they had travelled forty yeares in the Wildernesse . I pray thee ( sayth he ) let me goe over , and see that good land , and see Lebanon that goodly forrest . But sayth he , the Lord was wroth with me for your sakes , and would not heare me , and the Lord said unto me let it suffice thee , speak no more unto me of this matter . Let it suffice , I will heare no more concerning this thing . Get thee up into the top of Pisgah . I will give thee leave to looke on it , but thou shalt not goe over . Now in the Chapter following , Deut. 4. 21. Sayth he . The Lord was angrie with me for your sakes . It was for their sakes , that God denyed him . And he sware that I should not goe over Jordan , and that I should not goe in unto that good land , which the Lord thy God hath given thee for an inheritance : but I must die in this Land . It is a broken speech , I must die : he doth not say it in passion ; must I die ? must I lead this people forty yeares , and when there is any good to be had , I must be cut off ? he spake it not on that fashion ; but sayth he I must not goe over , but you shall goe over , and possesse it . He submits to Gods will , and rejoyceth that they should goe over , though it was for their sakes that he was crossed . And he shewes them how they should carry themselves there . A proud heart would have sayd , you may get you over if you will ; and if it had not been for you I might have gone too , but I may thanke you , that I must stay and die here . But sayth he , God hath sayd I shall speake no more of that matter , it is my lot , I submit . So in all the mercies of God to thee , if thou canst quietly as Moses , and David , submit in silence when he denies thee any mercy , though it be never so deare , it is a signe thou hast a humble heart .

Truely some godly men are of opinion that a Saint can come to this to be content that God should deny him everlasting Salvation for his soul . I have read of one , and I have spoken with another , I have knowne two godly men in that posture , the one was so ; and the other seemed to be so by his writing ; that if after all the meanes used , he cannot come to beleive as others doe , that he can have no assurance , or hope of life from God ; but that God almost in every Ordinance doth as much as tell him , thou shalt be damned , yet he can be content to goe to Hell it selfe . I have seen a glorious Saint , that hath said , that if God should tell him he should be damned , yet he could submit without murmuring . Such a thing may be , but I think it is not ordinary : neyther Grace crosseth not principles of nature . doth God expect it because grace never crosseth the ground principles of nature ; and of all , this is the cheife principle that the creature should desire its owne preservation . It is so in all creatures . Grace screws up , and makes nature spirituall , but grace goes not contrary to the mayne , and solid principles of pure nature . Now therefore I say , that a man by grace should be brought to wish his owne destruction , it is very harsh . For besides that it is contrary to the principle of nature , Ground of true submission to God . it is contrary to the spirit of adoption ; for what is it that makes me submit to God ? It is because I have loving thoughts of him , and I conceive of his love to me , and the like : if I should looke upon God as an enemie , I should love him no more then the Devill himselfe doth ; it is ordinarily so . But what may be in one soul , or two , or a few , I know not . But that which I meane is in ordinarie mercies , especially in temporall mercies , it is the frame of a humble heart to sit still , and be quyet if God denie the mercie . That is one thing .

Another thing is this , that as a humble heart 2. He is content that God should take away any mercy . will be content that God should denie him any mercie : So Secondly he is contented if it please God to take away any mercie that he hath . God shall pick and choose ; and if he will take away all , yet he is contented , and quiet . It is just with a humble heart towards God , as you read of an honest hearted man in the Book of God that was humble towards David , you shall read of him in 2 Sam. 19. 24. It was one Mephibosheth , David had given Mephibosheth . him a great deale of land for his father Jonathans sake ; and being a lame man ; for his Nurse let him fall when he was a child ; he had a wicked servant one Ziba , and when David came home , he sadled asses , and brought presents , and told David Mephibosheth would not come to 2 Sam. 16. 1. meet the King , which was a grosse lie , saith David , if he be so sturdie , take thou the land . At the last Mephibosheth finds a way to come to David , and David asked him why he did not come to 2 Sam. 19. 24. him , sayth he , My Lord O King , my servant deceived me : for he sadled an asse and went away , and hath slandered thy servant unto my Lord the King , &c. Sayth the King , Vers. 29. Thou , and Ziba divide the land , honest hearted Mephibosheth , once I gave him all : but now , the more was the pitty , he shall have one halfe , and thou the other ; saith Mephibosheth , yea let him take all , for as much as my Lord the King is come again in peace unto his owne house . I care little for the land though I be a lame man , and cannot get any thing for my selfe : and Ziba though he were a wicked man , and deserved it not , yet sayth he , I am so taken with the Kings person , that he is come home , that let him take all . So a humble heart carries himselfe thus towards God , that when the Lord seems to be as it were in a holy chafe , and anger , that he takes away his mercies , he takes away a child , or a husband , or a mans estate , or the like ; if thou have a humble heart , thou wilt not be in a rage , and say let him take all , in a desperate humour : but he sayth meekly , let him take this , or that , or all , if he will , so I may injoy him , and his love , I will blesse God .

I say when thou canst blesse God notwithstanding all be gone . This was Jobs condition , God tooke all from Job one after another in a little while ; as we see in Job 1. Sayth Job notwithstanding God hath taken all from me , Naked came I out of my Mothers wombe , and the Lord gives , and the Lord takes , blessed be the name of the Lord . Or as it is in some old Greek coppies . As it pleaseth the Lord so commeth things to passe , blessed be the name of the Lord . He blessed the Lord that had taken away his children , and thrown downe his house , yet he could blesse him .

Now looke a little upon your hearts , how you finde your spirits when God hath denied you mercies ; when God hath taken away mercies . As I could give you many instances , but to name one or two , it may be when thou wert a carnall man that thou wert a very honourable man in thy Countrie ; thou wert the onely States-man , the man that did doe all the businesses but now since thou art Religious , thou art despised , and there are none that make use of thee ; thy honour is gone . Thou wert accounted a wise man , but now thou art accounted a mope , and a sot . Thou wert once accounted a fine young man or woman , and now thy esteeme is gone , canst thou be content that God hath rubbed off these mercies , that one while he takes away thine honour , another while thy wealth , another while thy friends , and yet thou canst blesse the name of God : this a humble heart can doe .

Another thing , in respect of the mercies of 3. A humble heart will wait for mercies . God is this , that a humble heart can be content to wait upon the Lord though he stay never so long for the least mercie . Proud hearts unlesse you feed them in hast they will be gone . A proud heart will not waite on God , but a humble heart will stay Gods leasure till he give him what he pleaseth , and how he pleaseth . Hab. 2 3. The vision is for an appointed time , but at the end it shall speak , and not lie : though it tarry , wait for it ; because it will surely come , it will not tarry . Behold his soul which is lifted up is not upright in him , but the just shall live by his faith . The proud heart , and the just man living by faith are put opposite one to the other : the just shall live by faith , that is , though he desire mercies , yet he shall be content to waite on God ; but he that hath his soul lifted up he will be gone , he will not stay for God ; just like that wicked King that you read of in the Book of God . This evill sayth he , comes of the Lord , what should I stay for him any longer ? a wretched man . So an unhumbled heart sayth , what should I stay for God any longer in this ? and so he takes base courses to helpe himselfe , and will not waite upon God , and goe in Gods wayes .

It is a thing highly commended in the Saints throughout all the Scriptures , when they had a frame of heart to waite on God . As Abraham the father of the faithfull ; we read of him in Acts 7. When God brought him from his fathers house , and from his whole estate , and led him abroad from one place to another , and had brought him at the last to the Land of Canaan , where he had not one foot of land , and his posterity was not to possesse it of foure hundred yeares after , yet he blesseth God , and rayseth Altars notwithstanding God did all this . Examine your hearts by this .

Againe , as a humble heart can be content that 4. A humble heart content with the least mercies . God should denie him any mercy , and secondly , be content that God should take away any mercy ; and thirdly , be content to waite upon God for mercies . So in the fourth place after all his waiting he can be content with the least pittance of mercie . A proud heart will not doe so ; take a proud beggar and make him waite an houre or two , and then after give him but a farthing , and he will grumble that he should stay so long , and loose other customers , others that might have releeved , and helped him : but a humble heart is content to waite long , and after all is content with a little . I will give you but one instance . Mat. 15. 26. There was a blessed woman that followed Christ for a mercie ; Christ was silent a while , and said nothing , and though shee cried out , yet he sayth nothing . At last he calls her dog , sayth shee , am I a dog , I take it well , but the dogs ( sayth shee ) eat the crums that fall from their Masters table . What is the meaning of that ? You know the dog stayes till his Master have dined ; and when his Master hath dined he is content with a bone , or with the least crust that falls . The dog is not served presently , as soone as his Master sits downe ; but he stayes till all have dined , and if a bone or a bit fall , he is content with that . A humble heart is like a dog in that , he will stay his masters time ; as that woman , shee could stay Jesus Christs leasure , and see him carve mercies upon other mens trenchers , and she have but a bone , or a crust , or a bit of bread when all was done , and yet be well content .

The Fifth thing is this , that a humble heart in 5. He is thankfor a heart to receive mercies . respect of Gods mercies he will be content , and thankfull to God to give him a hand , and a heart , to receive mercies . That is a great measure of this grace of Gospell humiliation , when God gives a man a little mercie after all his waiting ; he sees his owne weaknesse , though the Lord be rich in mercie , yet he cannot take it , though it be layd downe upon the naile , yet he cannot take it up , without God give him a heart . It is not so with the poore beggers of the World ; if you give them money they have a purse to lay it up in ; if you give them meat they have a budget to put it in : but the soul is not able to receive any mercie , I mean not any spirituall mercie ; temporall mercies it may , but not spirituall , unlesse God give a hand , and a heart to receive it .

I have seen poore women in the Mountaines of Wales ( and I have oft thought of it ) they have been so poor that when they have come to a house to beg a little whey or butter-milke , they have been fain to beg the loane of a pot , or a dish to put it in . So we , when we come to beg mercie of God ; we must desire the Lord when we have done our best , to give us eyes to see it , and a heart to lay it up , and a hand to receive it : for the naturall man receives not the things of God . And beleiving is called receiving ; and it is the gift of God to beleive . We cannot believe , that is , we cannot receive the least mercie of God , unlesse he give us hands , and hearts . This is the disposition of a humble heart ; when I pray for mercie of God , I see God is full of mercie , and Christ is a Fountaine full of grace ; but I have not eyes to behold it ; I have not a hand to receive it . We cannot carrie one graine of grace home , unlesse God give us spirituall buckets . As that woman said , John 4. Here is water , but where is the bucket to draw ? So God may say , thou wantest grace , but where is thy bucket ? sayth the humble soul , Lord I have none , thou must both give the water , and lend the bucket to carry it home .

And then Sixtly , a humble heart is discovered by this , that when the Lord shall give him any 6. He is content that God give lawes how to use his mercies . mercie , he will be content that God shall give him as many laws as he will to use these mercies , a humble heart will doe so . A proud begger if you give him a couple of shillings and say be sure you buy you some cloaths with this , or get some good thing for your wife , and children ; he will be ready to say you need not tell me how I shall use it , I know what to doe with it . Now give a humble begger foure or five shillings , and say carrie one to your wife , and with two shillings buy you a paire of shooes , and doe this , and this : he will be content to doe all you tell him , make as many lawes as you will , if you give him any thing . It is just so with the soul of a humbled Christian , when the Lord gives a mercy to a proud heart , he is ready to say I know what to doe with it well enough ; but when he gives any thing to a humble Saint , he is content that the Lord should teach him . And thence it is that when the Lord offers mercie , and Salvation , and offers Christ to a proud heart , he is content to take the mercie , but he would goe on in his sins still : but hold sayth Christ , now thou receivest Salvation , and grace , thou must not live in thy old wayes , thou must shake off thy old companie , and be a new man . No , the proud heart will have none of all those , he would take the mercie , but he will goe on in his owne way . But a humble man is as Abraham , we see he stayed long for a child , and then God gave him a son ; and when he had his son Isaac , God gave him a law for Isaac . Abraham sayth he , there is a son , and a great mercie , and all Nations shall be blessed in him : but thou must take thy son , and carry him to such a place , and with thine owne hands upon such a hill , thou must cut his throat : and some of the old Rabbins say , that he was to take a pole , and to stir his bowells in the fire ; and according as the Lord , so Abraham handled his mercie . Thus it is with an humble heart .

But lastly , and so I shall conclude ; a humble heart towards God in the way of his mercie , is New mercies added , add to his thankfulnesse . discovered by this , that every addition of mercie that God bestowes upon him , obligeth his heart more , and more , to a holy thankfullnesse and obedience . And truely ( as I have sayd ) we oft break our communion with God by our unthankfullnesse , and our unthankfulnesse ariseth from the pride of our hearts . A proud heart thinks that Proud hearts unthankfull . he hath alwayes too little ; therefore he is praying for more , but he forgets to pray with thanksgiving , to make his requests known with thanksgiving . Now let a humble heart be in never so much distresse , and misery , the man can see abundance of cause to prayse God ; if he have but water that the beasts drink , and if he have but strength to dig , he can say , Lord I owne this as a mercie , and whatsoever is on this side Hell is mercie . So in Rom. 12. 1. I beseech you by the mercies of God , that you give up your selves , a living , and holy , and acceptable sacrifice to God . He would have the mercies of God to bring them to obedience , to give up themselves to obey God . So in Rom. 2. Sayth he , Doest thou despise his riches , and goodnesse , and forbearance , and long suffering ; not knowing that the goodnesse of God should lead thee to repentance . The goodnesse of God , and the patience of God , and the mercie of God ; should lead all humble hearts to a holy thankfullnesse , and obedience , and so it doth . And the more the Lord doth multiplie mercies upon him , the more obedient , and thankfull he is .

Now in all this that I have said , I would desire you to examine your soules , and if you find that in any of these , or in any of the rest that I am yet to speake of , you are faultie , and come short ; yet I would not have you conclude , therefore I am not the humbled soul that the Minister spake off , there is none of this grace in me : for though it be not so with thee in every poynt , though thou come short of perfect humiliation that should be in thee , it followes not that therefore there is none at all . The end why I put these things before you , is not so much to trie your selves , as that you might labour with the Lord to bring up your hearts to these things . And I have the rather chosen to speake of this at this time , because me thinks the Lord is preparing to come towards us in a way of mercie ; and that I would have you to think of , and pray for , that the Lord may still come in a way of mercie , that he may turne from the evill he hath intended , or else he may easily bring us againe to the red sea if we provoke him as we have done . But so much for this time .

SERMON 8. Isaiah 6. 5. For mine eyes have seen the King , the Lord of Hosts .

I Hope you are not wearie of this subject though I have been somthing long upon it ; you may remember the last doctrine was , that

A saving sight of God in Christ is the principall means of true humiliation .

It is the principall meanes to humble the heart of any man whether he be a Saint , or a sinner . I have spoken much to you concerning that sight . At the last we came to this , to examyne whether we have seen God or no. John puts much stresse upon that word , If any man love not his brother , he hath not seen God . I say if you have seen God in Christ , as Moses had seen him ; and as all the Saints see him with open face , it will appeare by this , it will make your hearts humble , it will worke a holy frame of humiliation . No proud man hath ever seen God ; no man hath ever seen God , but his heart was thorowly humbled . But that begat another question . How shall I know whether I have an humble heart or no ?

I told you , you might know it .

First by the carriage of your souls towards God .

In poynt of justification . In regard of his commands . In regard of his truths . In regard of his corrections . In regard of his mercies . And this last was the thing I did endeavour to open to you the last day .

Secondly , you may know whether your hearts 2. True humiliation known by our carriage towards men . be truly humbled by your carriage towards men . When ever men are converted to God there the hearts of the children are turned to their fathers .

Now among men , there are two sorts in generall , They are eyther

Sinners . or , Saints .

I shall leave to speake of our carriage towards Saints for the last : because it will require a little more time ; and because I shall speake but a few words of this , of the carriage of a humble heart towards sinners , and that I shall endeavour to shew you at this time . Therefore breifly , whosoever hath this humble frame of heart , his carriage towards sinners is according to the rule that we 1. To sinners , with meeknesse . read of , Titus 3. 2. To speake evill of no man , to be gentle , shewing all meeknesse unto all men . His carriage I say is meek . and affable , and courteous , and gentle , towards all men .

Indeed , there is no heart in the World so proud ( you shall observe it ) but it hath in it some meeknesse , and especially to some men . The proudest Tyrants in the World have had some favourites that they did fawne on , and in some sort might be termed meek men : but the Apostle sayth that we must shew all meeknesse , and that unto all men : to all sorts of men , to whoremongers , to drunkards , to those that deprive us of our goods , and of our good name , which is hard to doe : but I will give you a Scripture that will open it . Collos. 1. 9. I pray for you , sayth Paul that you may be filled with the knowledg of his will , in all wisdome and spirituall understanding , &c. If the Lord hath revealed himselfe , that thou hast had a saving sight of him , then the Lord humbleth thy heart . How will that appeare ? By thy carriage to all men , there will be all meeknesse to all men . It will appeare by thy affabilitie , for meeknesse and humblenesse have the same name in the Originall . Moses was a humble man , and Moses was a very meeke man . Where ever there is a humble heart , it is a meeke heart ; there will be meeknesse shewed even to sinners . That you may see this , I will give you but one solid instance instead of many . You know that of all proud men there were none that had the name so much as the Pharisees , therefore they are called the proud Pharisees . And of all that have Christs meeknesse to sinners . been humbled , there was not such a patterne of humilitie as our Lord Jesus Christ . Now you shall see how the pride of the Pharisees was expressed , and how the humilitie of our Saviour is set forth by his carriage to sinners . As he sayth , Mat. 11. 28. Come , and learne of me : for I am meeke and lowly of heart . It is because of the pride of our hearts that we are not meeke : you shall see this meeknesse of Christ by paralell places , in Luke 7. 34. You shall finde there , that our Lord Christ was at a feast : when he sat at meat in a Pharises house , there comes in a woman , and shee was washing his feet , and wyping them with the haire of her head , as he sate at the table . The Pharisees fall a reasoning with themselves : Surely if he were a Prophet say they , he would have knowne what manner of woman this is ; for shee is a sinner . We did hope he had been a Prophet , and a good man , but sure hee is no Prophet , for then hee would know what this woman is : for this woman is a Harlot , shee is a Whore ; and if he were a Prophet , he would be as we are , he would have nothing to doe with her . Then Christ asks a question concerning a Creditor that had two Debtors , and thereby sets forth himselfe as a patterne of meeknesse in conversing with , and forgiving the greatest sinners ; he was at a feast , and he doth not with violence reproove the Pharisee and fall upon him , calling him hypocrite , &c. But secretly whips the Pharisee upon anothers back as it were . So in John 8. There they brought a woman that was taken in adulterie , and set her before him , and sayd , Master , this woman was taken in adulterie , in the very act , now Moses in the law commanded us that such should be stoned , but what sayest thou ? Their end was to tempt Christ ; but when they were thus accusing her , Christ stoopes downe , and writes in the sand . Not as if our blessed Lord were wont to be idle , but he had rather doe any thing then heare malicious people be condemning poore sinners . Well at last they make him heare ; and then he makes them an answer . He that is without sin , let him cast the first stone at her . He was loath to heare , and when he did heare he was loath to condemne her , though shee was taken in the act , and though he hated the sin , for this is not to plead for sin , though it be for sinners ; He that is without sin , let him cast the first stone at her . Now see the Pharisees in the next Chapter . There was a blind man whose eyes Christ had opened , and the Pharisees began to question the man , and he begins to set forth Christ , and his power , and sayth he , if this man were a sinner he could not have done this : For God heareth not sinners , and so they cast the man out as a great sinner . Beloved , people thinke it is their holinesse to be churlish , and austere , and bitter to poore sinners . But I say , it is the pride of their hearts , the loftinesse of their spirits . If ever they had seen the face of God in Christ Jesus , their hearts would be meeke , they would shew all meeknesse , even to the worst of sinners . In Luke . ●5 . The beginning . You shall read that Christ was a companion to poore sinners , they came about him ; he left the Pharisees at the other Cautions in meeknesse to sinners . end of the table , and he speaks Parables in three long Chapters , to shew the necessitie of 1. Not to have communion with them in instituted worship . the care of poore sinners . I shall say no more of it . Examine , and try your selves by that . Only let me give you these cautions concerning that .

First of all , in your meeknesse , and courteousnesse , and affablenesse to poore sinners , take heed least it draw you into companie , or communion with them in any instituted worship . Take that caveat , for though it be a glorious Gospell-truth , yet you must take a few caveats , I say , beware of communion with them in any instituted worship . Indeed you 1. Sinners may be conversed with in naturall things . may have communion with them in naturall things , you may in eating , and drinking , and buying , and selling , or else ( as Christ saith ) you must goe out of the World . And I speak it out of experience those ties and restrictions that you put upon your selves , to keepe you off , and to distinguish you from sinners , it doth but harden them . The Apostle calls it a develish thing to forbid meats , and drinks , and Marriage . So , for you to distinguish your selves from sinners by naturall things ; to my knowledge , and experience , and woe , it doth but harden them . Therefore you may in naturall things converse , and be affable with them .

Secondly , you may be affable , and converse 2. In winning Ordinances . with them in winning Ordinances , that is , in Ordinances appointed by Christ , to win sinners to be Saints , that is , the Preaching of the Gospell : an I deot came into the Church of Corinth among the Saints : and truely Beloved in my eye it is not commendable to sever sinners and Saints in this Ordinance , in hearing the word of God preached .

Thirdly , we may joyne with them in naturall 3. In naturall duties . duties , that is ( as I have formerly told you my opinion ) in praying , and singing , for singing is nothing else but praysing God , whether it be with a tune , or without a tune . These were written in the hearts of men at the first ; and when a naturall man doth these things , he doth but his dutie ; every man should call upon the name of God . Therefore when a naturall man joynes with me in prayer , I doe not sin : for it is a naturall thing : Prayer a naturall duty . it is his dutie to pray ; but if he pray without faith it is his sin . Therefore if you aske , shall a naturall man pray or not pray ? I answer , if he pray , he sinneth , but if he pray not , he sinneth twice ; he sinneth both in the matter and manner . But now in instituted worship , in things that are meerly so , if there be a mixture of Saints and sinners , it is defiling : for that Ordinance is not to win but to buyld up .

Secondly , you must not have unnecessarie conversation 2. Unnecessary converse with sinners forbidden . with them , I doe not teach you to delight in the company of sinners ; for sinners will delight in sinners ; as we say birds of a feather will be together : but we should shew our meeknesse to win them , and to edifie them . If I see one that is a drunkard , I will get within him to win him to Christ if I can . If I cannot I doe not say that you should leave the company of the Saints , and forbeare to come at them , and take pleasure in the other : for David tells you how he was affected when he was forced to be in evill company . Psal. 120. 5. Woe is me that I sojourne in Mesech , that I dwell in the Tents of Kedar . And so in the text . Woe is me , I am undone , for I am a man of polluted lips , and I dwell in the midst of a people of polluted lips . There is a great greife and trouble in the heart of a Christian to be among sinners : but yet there is an abundance of joy , so far as he hath any hope to doe any good : but take heed of unnecessary conversation notwithstanding .

Thirdly , take heed of too neare an union with 3. Too near union with sinners forbidden . sinners , you must keepe them at a distance : as in marriage that is a very neare union , for the Scripture sayth They two are one flesh . Those that are Saints after they are called they must be carefull that they marrie in the Lord , they must have fellowship with those that are in the light , and not in darknesse . I may , and ought to love sinners , so as to doe them all the good I can ; but not so as to make him , my husband , or her my wife . And so there ought to be a care in the choyce of servants .

Not that it is utterly unlawfull : there are but a Few things unlawfull . few things that are unlawfull , under the Gospell , though some there are . But I meane for servants , though it may be lawfull , yet it is very unnecessarie to have too near union with carnall men , especially in spirituall things : besides the unfaithfulnesse that may be found .

But especially take heed of having any thing to 4. Not to comply with sinners in sin . doe with them in any of the works of darknesse . If a sinner be excercised in a dutie that is naturall , I may goe a long with him , and joyne with him , or if it be as I said , in a winning Ordinance , but I must take heed of joyning with him in any thing that is sinful , as you have it set downe by the Apostle . 2 Cor. 6. 17. 18. Wherefore come out from among them , and be yee seperate sayth the Lord , and touch not the uncleane thing , and I will receive you , And I will be a father unto you , and yee shall be my sons and daughters , sayth the Lord Almightie . That place is mistaken by some who take it as if the Apostle meant that we should so come out from sinners as to have no manner of communion , or fellowship with them . We know the Apostle elsewhere teacheth us to shew all meeknesse to all men , as I told you before . And why doth he doe so ? I shall speake a few words of that , and so have done for this time .

How is it possible that a Saint that is a New-testament Saint that hath so much holinesse required of him , that he should in any kind be a companion of sinners , as the Scripture sayth our Saviour Christ was ; whence is it that he should carrie himselfe thus , withall meeknesse towards them ?

Truly there are these foure reasons for it , there Why Saints should bee meek to sinners . are foure lessons written in the heart of an humble Saint , that teach him to doe this .

First , when he looks upon another that is a sinner , he considereth that he hath been worse then 1. A Saint considers what he once was . he , whosoever he is . Thinks he , whosoever he is that is yonder , that is a wretched man , that even the boyes in the streets are ready to shout at , and throw stones at , yet I have been worse then he . Beloved , it is a strange thing that Paul should say that he was blamelesse for holinesse such as it was , and yet that he should say after , I am the worst of sinners , the cheife of sinners .

Truly one cannot say I have been in every particular act as bad , or worse then any other : but yet in some sence or other in some respect or other , any man may say he is the cheife of sinners : Paul sayd so in regard of his persecution of the Church : and though otherwise he was honest , and better then most other men , yet there he accounted himselfe the worst of sinners . That is one thing that makes a Saint to be mild , and affable in his carriage to sinners , because he hath been as bad , or worse then they .

And Secondly , in some respect a humble heart 2. He thinks himselfe as bad still . he thinks himselfe to be worse still . Truly , I will tell you a lesson that it may be is a mysterie to some of you . Take the most glorious Saints that are , and they will tell you that all the good that is in them , it is rather passive then active ; that is , he will say , I am carried on by God meerly , and by his spirit ; it is God that doth it , I know not how nor why . So that though God doth work much good in them , yet they see themselves passive , and not active , and they can say it is God that doth it , and not they . And therefore when they look upon themselves in some respects , they can put themselves below even the worst of sinners , the vilest of sinners . And so we see Paul in that place 1 Tim. 1. I am the cheife of sinners sayth he , and yet to me was more mercie shewed then to all men , that I might be a patterne of Gods mercie to all men ; therefore I have received more mercie , and more riches of grace then any man . And so a Saint may say I have had more mercies then that man ; but I was passive in it , and if God did worke upon that man , but halfe that which he hath done on me , he would have been far better then I am .

Thirdly , he thinks though there be a difference , 3. He knowes God makes him to differ . yet it is god that hath made it , and not any thing in himselfe . 4. The worst sinner may come to be as good as he .

Fourthly , and lastly , he considereth that the vilest sinner may be in Gods good time better then he . Remember these foure rules that a humble heart hath to bring himselfe to be affable , and meeke in his carriage to poore sinners . And therefore you shall see in Mat. 19. Compared with Mark . 10. When the young man came to Christ that was rich , and Christ bids him goe sell all , and give to the poore ; he would not doe it , but went away sorrowfull ; the Disciples came to Christ crying out as it were , and insulting over him , and say they . Master we have left all and followed thee , what shall we have ? As if they had sayd , we see that yonder man is not so good as we ; he would not part with his riches , but we have left all ; we have left our fathers , and our mothers , and our boates , and our fishing , and our nets , and all , and therefore we hope we shall have a good reward . What sayth our Lord to them ? Many that are last shall be first , and those that are first shall be last . What is the meaning of that ? It is as if he had sayd , you should rather have reasoned thus , yonder is a man that is gone away for the present , yet he may be in the Kingdome of God before me for ought I know ; he is now last , but he may be first . And indeed Beloved , I doubt not but that there is many a poore sinner that now follows the ale-house , and drinking , and swearing , and whoreing , that yet may be in Heaven before thee , and me .

The Apostle Peter wisheth Christians , to walke honestly before all men , to Let their light shine before sinners that they may glorifie God in the day of their visitation . ( Remember that word ) what is the meaning of that ? That they may glorifie God in the day of their visitation ? Why thus ; we should conceive of every sinner , that there is a day of visitation appoynted by the Lord for him : not only Day of visitation , what . the generall day of Gods mercies towards all sinners , but there is some speciall time when God will make at his heart : there is a time , there is one day of peculiar grace that God hath reserved almost for every sinner , which is called the day of his visitation . Why now a poore humble hearted Saint thinks thus , yonder is a man is now jeering of the people of God , he is an enemie to all holinesse , and sayth he , yonder man his day of visitation is not yet come ; but then he will blesse God in that day , and say , O blessed be the Lord that sent me such a friend , or such a neighbour , he would oft come to call upon me to goe to Sermons , and I did curse him when he intreated me to goe : I would stay at home , and drinke , and sweare : but now I remember his prayers , and his instructions that I did then jeere at , but now they are precious to my soul . And therefore thinks a poore humbled Saint , why is it that I am better then the worst sinner ? It is because God hath sent me the day of visitation before him . When God shall send his day of visitation to him I have reason to think that he may be in the Kingdome of heaven before me , and therefore let me be meeke and affable towards him . Beloved , that stir , and rigour , and ridgidnesse in Ridgidnesse to sinners ariseth from pride . professors towards poore sinners it ariseth only from the pride of their hearts . Now I say if thou have seene God in Jesus Christ , thou shalt know it by thy humble carriage towards sinners .

There is but one thing more , and so I shall have done with this text and that is , how a heart that is rightly humbled by seeing of God in Jesus Christ doth carrie , and behave it selfe towards other Saints . But that I must leave to another opportunity .

SERMON 9. Isaiah 6. 5. For mine eyes have seen the King , the Lord of Hosts .

THE last lesson that God taught us from these words , you know was this , that

A saving sight of God in Christ is the principall meanes of the humiliation of the soule .

The last Use we were upon was of examination to know whether the Lord hath given us this grace or no. For the clearing of that , I told you that we may know much of it by our carriage , and demeanour .

First , towards God . Secondly , towards man .

Concerning our carriage towards God , I instanced in five perticulars , which I shall not now repeat .

Secondly , we may know it by our carriage towards men , which is the last thing , and so I shall finish what I have to say on these words . I began to speake of this the last time . I told you , that men are of two sorts : eyther Saints , or sinners , according to the Scripture language : not according to the cursed language of these times , that denominate men from every opinion , and call them Seekers , and Presbiterians , and Anabaptists , and Independents , I know not what cursed languages ; but I say all men , are eyther Saints , or Sinners : thou art eyther a Saint , or a Sinner . Christ hath but two names for men here : and will have but two hands when he comes to judge , his right hand ; and his left hand , and there are but two places after judgement , Heaven , and Hell . So by our carriage towards Saints , and Sinners we may know whether we have this grace of humiliation or no. Of our carriage to sinners I spake somwhat the last time .

I shall now proceed to the last thing of all , that is , our carriage , and demeanour to the Saints , and therein , because we are now upon examination . I beseech you in a speciall manner to have an eye upon your hearts while I am speaking that God may make this as a lookinglasse to some proud souls that they may thereby see how it is with them . I shall therefore endeavour to open this to you as I did the former . Now I say thou mayest know if thy heart be humbled by the spirit of Christ in The carriage of a humble heart towards Saints . the Gospell by thy carriage towards the Saints .

You will say , how is that ?

It will appeare these wayes .

First , if thou be rightly humbled , thou doest usually conceive thy selfe and thou art willing that 1. He thinks himselfe the least of Saints . all men should so conceive of thee , to be the least of Saints . I pray thee remember that . I say thou doest usually reflect upon thy selfe , and doest conceive of thy selfe , and art willing to be so conceived of , and accounted of by others , as the least of all Saints . I will give you but a Scripture , or two for it . 1 Cor. 15. Paul you know was a glorious Saint : and truly in many things ( as far as we may have leave to judg , ) more glorious then any of the Apostles yet sayth he , speaking of those that had seen our Lord ; meaning the Apostles : He was seene of James , and of Cephas , &c. And last of all he was seen of me , as one borne out of due time : for I am the least of all the Apostles , and am not worthy to be called an Apostle . The Greek word signifies a child that is borne dead , or as it were into the World , before the time . We say somtimes of a child when it is borne there is the least child that ever was borne alive ; but yet it was borne alive and in season : but an abortive is a child that is borne by miscarriage , that is borne dead , it is lesse then the least child , and lesse esteemed . Job sayth , O that I had been an abortive , that my mother had buried me in secret ? Paul could not compare himselfe to the least Saint ; but as it were to an abortive , to a thing not worth the mentioning among the living , I am an abortive sayth he , not because of the time that I did come after them ; though it be true that Paul was made an Apostle after the rest : but sayth he , I am the least of all Saints ; this was the reason .

Take but one place more . Ephes. 3. 8. Unto me , who am lesse then the least of all Saints is this grace given , that I should preach among the Gentiles the unsearchable riches of Christ . To me that am lesse then the least . The meaning of it is , for in the Greek language , in which the Apostles wrote ; they have six degrees of comparison ; now in English , and in some other tongues there are but three , as we say , good , better , and best of all ; we goe no further : a thing is little , and lesse , and least of all . But they double it again , and they say , little , and lesse , and least ; and a thing lesse then the least , and more little , and lesse then the least of all . Paul chose to goe to the lowest pin ▪ lesse then the least Saint . Minor minimo , lesse then the least . As if he had sayd , suppose we gather together all the tottered broken professors in the World , that walke dishonourably to God , the blind , and the lame , ( as it were ) that doe least resemble him : yet let them be but Saints , though the blindest , and loosest , and foolishest , and giddiest professors , put them all in a company , and put me in the middest , and I am lesse then the least of them . Canst thou say so , and thinke so , when thou walkest in the street , or ▪ when thou art in the congregation of Saints , I am lesse then the least ? The Apostle Paul could say so . That now is one thing , that is this Gospell grace , Gospell humilitie to think so .

Not but that man ( understand me ) may conceive , 1. Though God have bestowed more mercy on him . that there is more grace shewed to him , then to all the World besides . I meane in a passive way ; God hath conferred more mereie , and I have had more mercie from God , more patience , and long suffering , God hath borne more with me , and suffered longer , then with any Saint that I know . This is not contrary to the grace of humiliation : for this Paul that said he was the least of Saints , in 2 Tim. 1. 16. He sayth that he had received more mercy then any other , and that he was made a patterne to all that should beleive , not of any good in him ; but of grace , and mercie bestowed on him from God .

Nay , a man may goe further , and yet be a humble 2. And may doe more service for God . hearted Christian . He may say , as I have received more favours from God then others , so God hath carried me on to doe more then many others , I am lesse then the least of them sayth Paul , yet I laboured more abundantly then they all . That was no pride in him , I am lesse then the least , yet I Preached the Gospell from Jerusalem to Illiricum ; but not I , but the grace of God . That is the goodnesse of God that carries us on , if any man be carried on to a good worke , and God blesseth it , let him looke on it when he hath done , and he will say he was passive in it , and was carried on by grace . Now take those two cautions , and then a humble hearted Saint will say , put me into the regiment of broken professors , and I am lesse then the least , and the raggedest of them .

But you will say , how can that be that a Saint A humble Saint judgeth himselfe the least . should be taught in the communion of Saints , should so conceive of himselfe , it seemes impossible ?

I answer , there are many wayes , I shall only 1. In regard of the great meanes hee hath had . name a few .

First , a humble Saint may generally conceive so of himselfe in respect of the greatnesse of the meanes he hath had . It may be he hath lived in a glorious familie that he hath lived under a glorious Gospell ministerie , and so he may thinke Chorazin , and Bethsaida , better then he : he hath been planted in the Vineyard , and if others had had the Gospell , and the meanes that he hath had , they would have been better .

And others it may be , may think thus in respect 2. In regard of the time . of the time ; it may be they are old professors , and have but little grace , and according to the rate , and time they have had , they see they have little , or nothing : for professors of a yeare or two old have more grace , and more knowledge of Christ , then they have in seaventeen , it may be in twentiseaven yeares .

So , another , in respect of the motions of Gods 3. Motions of Gods spirit . spirit : he may think with himselfe . the spirit of God hath striven more with me then with others . I have seen other people runn mad that have not committed one of my sins , and God hath cast them off , and I have greived the spirit , and vexed him a thousand times over , and yet the blessed spirit hath come into my heart againe , and restored all againe .

Others are carried with this consideration ; because 4. Seeing more good and lesse evill in others . for all other S t s they see more good in them , and but little ill ; but in themselves they see a World of ill and little good : for humble hearted Saints , studie their owne evills , and other mens good . Sayth a humble Saint . I know yonder man , he hath more grace , and holinesse in his heart then is in mine owne . I have a world of pride , and frowardnesse . It may be I have seen him once or twice angrie , and to love the World too well , but he did not continue so : but mine owne heart loves the World every day too well , and I am often sinfully angrie . With these , and the like considerations the Lord leads his people that are humbled by his spirit , and by the sight of God in Christ , to think themselves the least of all Saints .

If you say , I , but I canot be brought to think Ob. They that think they know more then others . that I am the least in knowledge : it may be in holinesse and grace , I am the least , but I know more then they and am able to teach , and instruct others .

For that , take these two or three words .

First , I tell you , when people conceive that 1. They know nothing . they know more then others , ordinarily they know nothing . The Scripture sayth . If any man think that be knoweth any thing , he knoweth nothing . — And it may be thy knowledge is nothing else but darknesse : there is a knowledge called ignorance , and a light called darknesse .

Secondly , it may be thou mayest know more in 2. They have not more saving knowledge . divinitie , there is a kind of knowledge of godlinesse that thou mayest have , but in the pure , saving knowledge of Christ , if thou be a humble man , thou canst not think that thou knowest more then another that is a Christian . I may thinke I know more in the common rode ; but in saving knowledge , and light revealed by the spirit out of the Scriptures : I cannot but thinke I am least .

Thirdly , thou mayest know more by way of 3. They have not more knowledg for the manner . expression ; beeing a Scholler thou mayest be able to expresse thy selfe better : and thou mayest know more matters , more subjects , and discourse of many things , that another Saint ( it may be ) cannot , but for the manner of knowing what thou knowest , thou canst not conceit , but that the least Saint knowes more then thee , if thou be a humbled Saint . I may know more in the rode of divinitie , and more matters , and subjects in godlinesse : but for the manner of knowing it , the poorest Saint in the World if he were able to expresse hemselfe , he may know more of God in Christ then I. This is one way whereby you may know whether you be rightly humbled by your carriage to the Saints , if you look on your selves as the very least of Saints .

Secondly , if at any time your hearts in any 2. By condiscending to the weakest Saint . consideration , think your selves above others , yet notwithstanding if your hearts be humbled you will then be willing and will easily condiscend to the weakest Saints . Sometimes a humble heart may be lifted up to thinke he is something more then his brethren : but then even with a haire you may pull him downe to the lowest forme , with the least , and lowest of Saints . This you have Rom. 12. Mind not high things , but condescend to them of low estate . A humble heart can rank himselfe with the meanest sort of Christians . Proud hearts ( especially in this Cittie ) tread poore Saints under feet , you have many that are only for disputing professors , if he can hold an argument bravely and sophistically , or be a controversiall Christian , that can discourse upon this , or that controversie ; such your spirits are carried after . But a poore Saint that can hardly pray in his familie : or speake a little broken fragments of godlinesse , you despise him . But a humble heart knows how to suite to the poorest Saint , let him be weak in any thing , he can be weak also . As the Apostle sayth , 2 Cor. 11. 9. Who is weak , and I am not weak ? who is offended and I burne not . If any one be weake I will come downe and be weak with him , if any be offended , I burne , that is , I suit my selfe to all men that I may win some , as he speaks of sinners : so it is with Saints , when they can be weake with the weake , and ignorant with the ignorant , and suite themselves with the meanest . So you have two words .

The Third is this breifly ( observe it ) that a 3. He is jealous of those truths he knowes . humble heart , you shall see it by his carriage towards his brethren , towards Saints by this , that out of the high , and honourable opinion that he hath of all other Saints , he alway hath a kind of jealousie , even of those truths which he is most assured of , I say meerly out of the very honour , and esteeme , and respect that he hath of all Saints , he sees them all over , and above him , and from thence even those truths that he is most assured off , he is jealous of .

O , the pride , and the wretchednesse of some that are ready to say , what doe I care what all the World thinks ; all the World now , or they that were before ; and it may be it is but a conceit of yesterday , or it may be it is a truth : but it argueth a vile , proud heart . Shall I say what doe I care what others think ? why should I be perswaded that I am so sainted , that I should not care what the Generation of the Saints that are otherwise minded say . There are many things in our preaching that we may have full assurance of : but there may be full assurance of understanding concerning truths , that a man may preach with boldnesse , and suffer , and die for it with fearlesnesse , and yet there may be a kind of jealousie in the soul concerning it , when the Generation of the Saints that he looks on as above him , are of another mind . This is a mysterie , and a riddle that is only knowne to humble men . Acts 2● . 9. Say they , let us not be too violent against Paul , Who knoweth but that an Angel hath revealed this to him . So a humble heart thinks , this is the will of God , and I dare die for it : but this is the time of pouring out of the spirit ; and such men as are above me , they are of another mind , and how doe I know , but God may be in it ? So there is a holy suspicion , ( that yet hinders not full assurance ) that riseth meerly out of reverence , and respect of all the Saints that he sees , and thinks are above him .

Therefore we have proud spirits ; a devillsh spirit of pride among us , when a man shall conceit that he only is in the right , and slight others . We have every good gift from above ; and I must not be angrie with yonder man , because he doth not beleive as I say : for he hath received of God what he hath . But when a man shall say , this thing I think to be so , and all the rest of the World are Schismaticks , and factious people , it is an argument of a devillish spirit ; of a proud spirit at the best .

Fourthly , from this ( for they depend one upon another ) you may know a humble heart in his demeanour to the Saints ; he is very meek , 4. He is meek to Saints of another mind . and patient : and long-suffering towards other Saints that are otherwise minded ; and hence it is from his humilitie that hee is meeke , and patient . For he thinks eyther be is in the truth . or I , he thinks one thing , and I another , if he be in the truth , and I be not , God will reveale it in due time to me : and if I be in the truth , and he be not , God will reveale it to him in due time . Therefore he sayth that is a golden rule . Rom. 14. 5. Let every man be perswaded in his owne mind , whatsoever is not of faith is sin . Therefore he will not doe as many men doe in our times ; if men differ a tittle from them , they crie out , we shall have the Common-wealth , and the Kingdome undone , and such , and such are Hereticks , and schismaticks , and one will have them ●●●●shed , and another will have them imprisoned , and there must be fire , and fagot , and it may be some of Gods people may be carried with the rous of blaspheming creatures that raile at the people of God , who have various dispensations , various graces , in a various measure , and manner . But these are not humble persons : for I never heard a humble Saint use that language . And I dare say , it is for want of grace , eyther men have no grace at all , or else it is because they have not this grace of humility in their soules .

Fiftly , the demeanour of a humble heart toward 5. He yeelds to the reproofe , or instruction of others . the Saints will appeare also in this , ( marke it ) a humble heart he dares not resist , or slight reproofe or instruction from the meanest Saint : because he sees him above him that is the reason , you know the Scripture is full of it ; how David was a man after Gods owne heart , therefore he had a humble , and good heart : when Ahigal , a woman , comes to give him instruction that he should not shed innocent bloud , blessed be the Lord ( sayth he ) and blessed be thy councel , it is good councel . And Job sayth , If I have not hearkened to my maid servant it were a wickednesse to be punished by the Judg ; he would hearken to her , if shee reprooved him , and admonished him , and instructed him in any thing How was Apollo , an eloquent man taken and instructed by a crafts-man , and his Wife ? and the wife did teach him for ought I know as much , if not more then her husband ; the holy-Ghost puts her first ; he learned the Gospell of God , and Christ from them . David did learne from his enemies , he did take a reproofe from one of the worst of his enemies . And sayth Paul , Rom. 2. 12. When I come we shall be edified by our mutuall faith . Paul thought they would doe him good ; and he would endeavour to helpe them .

Take a humble heart , let him be never so excellent in grace , and let him come to the least , and the meanest of the people of God , he thinks there is somthing in yonder Saint , though he speake not three words of godlinesse , yet there is something in him if I could draw it out that is able to doe me good . God hath ●●de us as the members of the body that we should depend one upon another . God hath made the little toe not only for it selfe , but for the whole body ; and the best member is beholding to it . Therefore if it be a poore Saint , though he be never so poore , and meane ; yet a humble heart sees there is some treasure of God in that soul for me if I can get it : though he be weake , and the thing be a common thing , yet if I have a humble heart I shall learne somewhat : and if he come , and reproove him , thinks he , I am the least of Saints , and this man is above me , therefore he dares not storme .

Not like many people among us , that set themselves , and their hearts above most of the Saints : whereupon they goe on to others , and tell them , there is such a man he will not heare me . Why ? Because his heart is set above most Saints , and above the word of God too ; if we should tell Archippus that he should looke to his ministry . If a poore Saint should goe to a brave Minister as he rides in his Coach , and bid him take heed of the love of money , and of the love of the World , and that he be not proud , how would he disdaine him ? whereas we should be more humble then any other , and readier to receive reproofe , or instruction from the meanest Saint then any other . The Lord make us so ; and doe you pray to God that we may be so .

Sixtly , you shall know the humilitie of his heart 6. He undervalues not grace in others , though it be with mixture . in his demeanour to the Saints by this , that notwithstanding alll mixtures whatsoever , in the graces of the Saints , yet he dares not undervalue the grace of God in them . I say notwithstanding all the mixtures : for we are Gods wheat ; but there is a great deale of chaff in us ; there is a strange mixture in the Saints of flesh and spirit , that is one . Then there are other mixtures ; want of breeding : it may be coursnesse , it may be roughnesse of carriage , it may be , an untoward naturall disposition , it may be , want of naturall parts , as some say . Now a humble heart , though there be any of these mixtures with it , yet he will prize the grace , yea even for these mixtures sake .

Now to proud hearts , bring a clownish man , though he be full of grace ; alas he is not for their company ; they know not what to doe with him , he cannot tell stories as they can : he is not a companion for them : but take an humble heart and let it be a Barbarian , or Scithian ( and they are strange people ) let it be bond , or free , be he what he will be , so he see Jesus Christ in his soul , he is company for him .

Beloved , the very gifts , and graces of God are variously dispensed to us , and they have various operations . As the dispensations are various to us , so their works are various from us ; but let the dispensations and operations be what they will if it be a humble heart that sees Christ in the soul he can rejoyce in him .

Seaventhly , ( in a word ) you shall know a humble 7. He is readier to learn then to teach . heart in his carriage towards the Saints by this , He is swift to hear , and slow to speake , as James sayth , Chap. 1. 19. You will say , what is that ? Why is that the marke of a humble heart ? The meaning is , he is alway more ready to learne then to teach . The humblest heart is alway more apt to receive then to doe : it is more apt to heare then to speake , to learne then to teach others . Now a proud heart will be alway teaching , and talking , take a proud man , or woman , and whatsoever company they are in , they look on themselves as teachers of that company : all must stand still ( as Job sayth ) to heare their wisedome , and they must fasten something upon them that they would have them learne . But wherever a humble heart comes in company he thinks first of receiving ; he thinks this people are more fit to teach me , and to doe me good then I can to them ; at least we will doe one another good mutually , as Paul sayth : it is the manner of some people you shall never add to them ; they will talke all if they be in company , they will feed themselves with their owne speeches ; you shall never fasten any thing upon them : it is the weaknesse of some women to be over forward in talking and it is the wickednesse also , or pride of heart in others who else would be more willing to heare then to speake , and to learne then to talke out their opportunities .

Eightly , you shall know a humble heart by his 8. He is not discouraged by seeing greater grace in others . demeanour to other Saints in this : he is not discouraged in grace , by the sight of greater grace in others ; and he is not discouraged in his endeavours to doe good , though all round about him be enabled to doe more good .

He is not discouraged in grace by the sight of greater grace in others . Indeed he is humbled that others are more watchfull , and tender and live more to God : but yet he is not discouraged . There are some ( but it is the pride of their hearts ) when they looke one others that are greater in grace ; ( they are as a weake sight that looks on the sun , then they can see nothing ) there is nothing but mopeing , and louring , whereas they should goe sweetly , and humble themselves : such a one hath more grace , but it may be I have had as much time , and as many stirrings up of the people of God , and yet what a poore , low creature am I ?

Againe , he is not discouraged from endeavouring to doe good in any place though others can , and doe more good then he . I have seen some that have gone for brave Christians heretofore , that a man when he had seen them , would have thought he had seen an Angel of Heaven , they were such glorious Saints : yet they have been struck in the head when they have come to doe good among people that they thought were more able then they . Though it were their humilitie to be more apt to heare then to speake : yet when I am called to doe good and doe not doe it , because others are more able then I , that is priae of heart , because I think if I set up my little candle among so many great ones that shine brighter mine would not be seen . Therefore in Galla. 6. one of the works of the flesh is emulation : that is , a kind of contending with others about good things : when another brother doth good , and I strive and cannot doe so much as he , therfore I am discouraged , and will doe none at all , that is emulation . Emulation is taken in a good sence sometimes , to do good before another , but not to be discouraged because another can doe more good .

A Ninth thing is , there is a constant sweetnesse 9. There is a sweetnesse in his heart to all Saints . in the soul towards all the Saints , where there is a humble heart . I cannot expresse this sweetnesse but a little by the contrary . 2 Cor. 12. 20. sayth the Apostle , I am afraid when I come among you , I shall find this , and this : among the rest he names swellings . Now a swelling , a boile , or a plague sore , where a swelling , or any tumour is , there is continuall aches , and stitches , and prickings , and uneasinesse , and the partie cannot sleep , or wag , or stir , but is ankward , and unquiet in his body . So it is in the soul where there is pride , there is swellings it is puffed up , and blowne as a bladder . And where there are swellings in the heart , so much swelling , so much uneasinesse , and unquyet . The Lord humble thee , and me for it , there are in our hearts stitches , and aches many times , towards this , and that Saint , I am unquyet , I find fault with this , and that and the other man I wrangle with him ; and I think the fault is in him , but the swelling is in mine owne heart , for we finde by experience , if the Lord prick that bladder , and let downe that swelling the heart will be sweet as a nut , and looke on all Saints with joy . Whereas take a proud professor , put him into what assemblie of Saints you will , he is alway jangling , and wrangling ; there is a swelling , and plague sore , and prickings in the heart , in Ephes. 4. It is called bitternesse . The Apostle may allude to a feaver , when people are in a feaver there is a bitternesse on the tongue , the man can take nothing in while he is in that disposition he is angrie with every thing , his wife and his children cannot speake to him . What is the reason ? Not because his wife is not a loving wife , and his children good children ; but there is a bitter humour on his tongue , and the disease puts him into that aukardnesse . So where there is pride in the heart , there is bitternesse to the Saints : we are mooved with this Saint , and displeased with that , and fall out with the other , and we are well no where , we like no way in Gods Kingdome , but the reason is , there is a bitternesse on thy tongue and there is a swelling in thee . Therefore a humble heart hath the gallantest life of any man in the World , it is full of sweetnesse , there is no bitternesse , nor swelling but it is alway filled with love , and joy when he sees the least Saint , notwithstanding all his owne graces .

In the Tenth place , as he is not easily offended 10. He is carefull not to offend other Saints . with others ( for I might speake much of that ) so he is carefull of avoyding the least offence to others . Indeed a humble heart , you cannot easily provoke him . A hand that is full of swellings if you touch it you provoke it , and make it burne ; or else if it be whole you cannot easily chafe and distemper it . And he is very carefull also of avoyding just offence to others ; and therefore he doth these two things .

First , he will if need be , abate much of his light 1 In abating of his own light . in his practice , for offence sake . There is a lesson for these times . It may be some doe thus , but not the Generalitie of these times . Pray Evodiach , and beseech Syntiche that they be of the same mind in the Lord . A humble heart will abate of his light , and knowledge . Paul knew many things that he did not preach nor practise . We have men that say , this is my light , let all the World say as they will , this is my light , and I must contend for the faith . O this is contending for corruption , when there is not respect to all the Saints , and a doing of our utmost to avoid offence .

And Secondly , when he must practice any thing 2. He is sorry that he must do that which offends them . that offends them , there is a kind of sorrow at his heart , unspeakable sorrow that he must doe any thing that shall give them offence . I mean the doing of good things ; and his conscience foreeth him to it : but he is sorry for it , that he must doe them .

A proud heart is glad , and joyfull of any new nik , or notion whereby he may provoke the Saints : I know diverse such , that live upon found conceits , as Taylors invent new fashions , and though they provoke the generalitie of other Saints , yet it must out every weeke or fortnight : it is not so with a humble heart , he will see two steps before he will tread one ( as we say in Wales ) and when he sees it , and must goe a step that crosseth the light , and spirit of the Saints , it makes his heart ake , though he must obey God .

The Eleaventh is this , a humble heart in his demeanour 11. He is gentle to other Saints in their infirmities . to the Saints is very gentle towards the Saints in their Infirmities , and falls . Gall. 5. 1. If any one be fallen by infirmitie , ye that are spiritual restore such a one with the spirit of meeknesse . He should be like a Phisitian , or Chirurgeon that gently sets a bone , Considering thy selfe . When a man is rough to another he doth not consider himselfe what he hath been , and what he may be ; how God may leave him , or her to that corruption that he sees his brother or sister fall into : it proceeds from a proud heart , if a professor fall , men are ready to say , I expected no other , I thought he was an Hypocrite , and so farewell he . No , thou shouldst goe to him , and with pitty , and love labour to heale him ; it may be when you fall , you will fall lower , and worser then he . This is the nature of an humble heart .

Another thing breiflly is this , he is heartily 12. He is glad to doe any service for the Saints . glad of any service he can doe for the Saints , he rejoyceth in any service he can doe for the least Saint ; nay as he is glad to doe the service , so he earnestly desires that his service may be accepted of the Saints : he will blesse God if such a Saint will accept of such a service . There is the strangest word one of them in the Book of God ( for ought I know ) Rom. 15. 30. I have oft wondred at it . Now I beseech you brethren for the Lord Jesus sake , and for the love of the spirit , you would thinke there were some great businesse , that you strive together with me in prayer to God for me . Why , what was the matter ? Paul did never more earnestly desire their prayers . That I may be delivered from them that doe not beleive in Judea , and that my service for Jerusalem may be accepted of the Saints . For Jesus Christs sake pray for me . Why ? He was going to Jerusalem to carry money to the poore . A man would think that they should be beholding to him , that Paul a Preacher would come , and bring it himself : but I beseech you for Christs sake pray that the Saints may accept of my service . O , God give Parliament men , and great ones that they may be Willing to doe for the Saints , and to pray to God for the Saints acceptance . It is a great matter for the Saints to accept the service of the Saints .

The Thirteenth thing to know a humble heart 13. He rejoyceth at the growth of grace in others . by in his demeanour to the Saints is this , he rejoyceth much that grace grows in others though it doe not in himselfe , and he rejoyceth in the good that is done by others , though he can doe none himselfe . Paul . 2 Cor. 4. 13. I rejoyce that ye be honourable , though we be beggars . A humble heart rejoyceth , though he be the least of Saints , yet to see , such people grow , and to have full grace , and to thrive accordingly : a proud heart will murmur , and it is a signe of a cursed heart that doth not rejoyce in the good that is done by another , it is a cursed hellish disposition , in Numb . 11. We read how diverse did Prophesie in the Campe , and they come to Moses , and desire him to forbid them , O say they , looke yonder , he is turned Preacher now . O , sayth Moses , I would that all Gods people did prophesie . Now there are such a generation of men among us , that will not indure that any good should be done but by themselves , and if a poore man goe out of my Parish to another place for the good of his soul , I must envie the man , because he would get more good : and others that have been trades-men though they be men of parts and breeding in the Army , and elsewhere , yet if they have not the languages , though they teach the people gloriously , yet we must crie them downe as Aereticks : whereas if God will doe good by using such we should rejoyce , if I rejoyce not in the good that is done by another in this Congregation , or in the Armie , or any where , as much as if it were done by my selfe , I am a cursed , proud man . Let us think of that .

Another thing , which I spake of before , is , that 14. He can love though he be not loved . a humble heart , he can love , though he be not loved . As Paul sayth : Though the more I love you , the lesse ● be loved of you . There is none but a humble heart that can love , when it is not loved .

Lastly , and so to make an end of this text , the 15. He measures not himselfe by himselfe . demeanour of a humble heart to the Saints it is seen in this , he dares not measure himself by himself , nor compare himself with himself . You shall find that word . 2 Cor , 10. 12. We dare not make our selves of the number , or compare our selves with some that commend themselves : but they measuring themselves by themselves , and comparing themselves among themselves are not wise . Man naturally is the best judge of himselfe ; only every man hath abundance of self-love , whereby every man thinks in every poynt , better of himself then he is ; and they think themselves the wisest people in the World , and that other people have no braines , and so measure themselves with themselves . Or rather thus , I have observed in proud hearted professors ( to their ruyne , unlesse God work a myracle ) that doe not approove their hearts to God , nor to the generality of the Saints , but measure themselves by themselves : they are good because they think they are good , or else they will have two or three fawning flatterers by them that shall commend them , though all the World condemne them yet if they approove them , and commend them , they care not . Thereupon I have knowne some that have lost all their reputation with all the Saints excepting only two or three that would call black white , and white black . You shall have a great man when he hath done an action , he will goe to his Chaplaine and say , is not this well done ? and it may be he will flatter him in it . We are all subject to this , it is not peculiar to one alone . We should make use of some friends when we have done an action that should be joynt judges in it , and if they entertaine it for good we should account it so , or else not for a World , and if these condemne us we should hold our selves condemned : but beware of setting a few creatures like our selves to be judges : but to approve our selves before the Lord , and before the Generation of Saints . And so you have heard the demeanour of the Saints , that they are humble in their carriage towards God , and towards sinners , and towards Saints . And so much for this text .

Mount Sion , OR , The Priviledge and Practice OF THE SAINTS .

By WALTER CRADOCK , late Preacher at ALHALLOWS Great , in LONDON .

HEB. 12.22 . But yee are come unto Mount Sion , and unto the City of the living GOD , &c.

GAL. 4.26 . But Jerusalem which is above is free , which is the Mother of us all .

LONDON , Printed in the Yeare , 1649.

SERMON I. Rom. 8. 4. That the righteousnesse of the law might be fullfilled in us , who walke not after the flesh but after the spirit .

THE maine drift of the Apostle in this Epistle is to hold forth justification by faith , or by free grace without the works of the law . And in Chap. 7. The Apostle doth answer an objection . For they might say , what then shall we doe with the law if it cannot justifie us ? There the Apostle tells us that though the law cannot justifie us , yet there are many blessed uses , both for sinners , and Saints to make of the law , of which I shall not now speake .

Now in this 8th Chapter the Apostle drawes this conclusion from what he had said before . There is therefore ( from what I have sayd ) it is evident that there is no condemnation , there is no damnation , there is no danger of hell to them which are in Christ Jesus . Now he opens who those are , he sayth they are those Who walke not after the flesh , but after the spirit . And he gives a reason of it in Vers. 2. why there is no damnation to those people . For the law of the spirit of life in Christ Jesus , hath made us free from the law of sin and of death . Now he amplifies that in Vers. 3. For what the law could not doe in that it was weake through the flesh , God sending his owne son in the likenesse of sinfull flesh , and for sin , condemned sin in the flesh . As if he should have sayd : thus it comes about that we are now free from the law , and that there is no damnation to us , because sayth he , that God hath sent his son in the likenesse of sinfull flesh , like one of us , and he hath fulfilled the law of God , and condemned sin ; therefore there is no sin to condemne us , nor no jot of the law that is not fullfilled : therefore we are just , and righteous , and cleare . There is no condemnatiom to them that are in Christ Jesus : For God hath sent his son to condemne sin , &c.

Now in this fourth Verse it is more particularly expressed . That the righteousnes of the law might be fullfilled in us , who walke not after the flesh but after the spirit .

I shall not orderly goe over , to shew the Coherence distinctly , as I might ; but breifly as I can , come to those lessons that the Lord is to teach us .

That the righteousnesse of the law might be fullfilled in us , &c.

There are in the words two things .

Here is a great priviledge as any can be , to have the righteousnesse of the law fullfilled in us .

And here are secondly the parties that have the benefit of this priviledge Those that walke not after the flesh but after the spirit .

Concerning the priviledge , to understand the words a little . That the righteousnesse of the law might be fulfilled in us . That the law might be fully satisfyed in poynt of righteousnesse : that the law might have such a righteousnesse , which indeed the law requires , that it might have a full , and compleat righteousnesse in us . So that breifly these are the lessons which I shall open from hence , which I desire that our souls may feed upon .

First , that

The law requires of every man a righteousnesse to fulfill it .

Or that

Every man is bound to get him a righteousnesse to fulfill the law of God .

Every man is bound to fulfill the law of God . That is one thing .

The second lesson will be this , that

The law is perfectly fulfilled or satisfied in all true beleivers ,

And thirdly , that

All those that are true beleivers ( or that have these priviledges ) they are those that walke not according to the flesh , but according to the spirit . These are the three lessons I shall speake of .

I say first ,

The law requireth a righteousnesse from every Doct. The law requires a perfect righteousnesse . man , to fulfill it .

Or , Every man is bound to fulfill the law of God .

That is the first thing . The grounds of that are these , I shall but touch them .

First , because that God made man , man was his creature , and the Lord was his soveraigne : and Reas. 1. From Gods soveraignty . when God made all Creatures , you know hee made Lawes for them ; hee made a Law for the Sunne , and Moone , and Starres , &c. and every thing goes according to the law that God determined for it . Now when God made man , ( who was but his creature though he were a more excellent creature ) he made a law for him , this blessed law of God which is in his booke here , the Covenant of works as it was sometimes called : therefore as all other creatures were bound to goe in their course , and keep their peculiar laws that God layd on them , so man also was bound to keepe the law of God that God made for him .

Another thing is this , that besides the soveraigntie 2. From mans covenant with God . of God , that might impose a law upon him ; there was secondly a compact between God , and man , and so there was a kind of bargaine : for God layd that law upon man , and Adam as a publike person he undertooke to keepe that law by a contract , or bargaine . If God ( as it were ) had had no right before to lay it on him , yet now man undertooke it , by way of bargaine to keep the law of God . Adam first did it , and might have done it : and afterwards the people of Israell professe to doe it . All these words we will doe ; we will keepe them . That is another reason whereby it appeares that every man , and woman in the World is bound to fulfill the law of God .

Thirdly , another thing is this , if you consider 3. Nothing can exempt man from it . what there is that might free a man from keeping a law that is layd upon him , you shall see that there are none of those things that can help him in this . As

First of all , our laws many times are repealed ; 1. It is not repealed . and that law that a man was bound to keepe a few yeares agoe , he is bound to protest against now , as the Service-booke , the common prayer , &c. There is that penaltie now for using it , as there was for not using it a few yeares since : now it is not so with the law of God . Heaven and Earth shall passe away , but one jot or tittle of the law shall not passe . That law is an eternall law , there is no repealing of it .

Then Secondly , you know Judges , and Law-givers 2. The Law-giver cannot be bribed . among men , may be corrupted , and bribed , and may be brought to dispense with their owne laws , nay sometimes to goe against their owne laws : but God is a just God . and when his owne son , the son of his love did take upon him to be borne under the law , and to be a suretie for man , he endured the smart of the law , and was dealt with , as if he had been another .

Then there is no evasion , or escaping : among 3. There is no escaping . men there is . If a man breake the law , and goe into another Countrie , he is cleare , and free : but here is no escaping , one cannot goe away . Whither shall I goe from thy presence , sayth David , where Psal. 139. shall I hide my selfe from thee ? A man can goe no where but the law of God will be on him . So that every man , and woman in the World are still bound to fulfill the whole law of God , or to get a righteousnesse , a perfect righteousnesse to satisfie the law of God .

Now there are but three wayes in the World 3. Wayes to fulfill the law . to fulfill the law of God .

Eyther a man must doe it in his owne person , as 1. In a mans owne person . most men doe , ( besides Papists ) more or lesse ; they will goe and doe their best , and doe the good , leave the evill , and performe duties ; and they think by their doing to keepe the law .

Or else secondly , by suffering , that is , partly in 2. By suffering . this World ; and afterwards in Hel : for that is the businesse of Hell , for Hell is nothing but the place where people are fulfilling the law of God . What doth Caine , and other wretches doing in hell ? They are paying the debt , fulfilling the law of God to eternity by suffering , because they did not fullfill it by doing while they were here . That is the reason that they are in Hell for ever , because they can never pay the debt , therefore they must abide there for ever : for if it could be supposed that they could give a compleat righteousnesse that might satisfie the law they should stay in Prison no longer , they should be in Hell no more .

Then thirdly , there is another glorious way , 3. By Jesus Christ . that is , in Jesus Christ , Jesus Christ he hath kept the law , and perfectly fulfilled it , now a man by beleiving in Jesus Christ , and by being unyted to him , and married to him , that in his owne person hath fulfilled the law , being married to him , whatsoever he hath , is yours , and whatsoever he hath done , it is as if it had been done by you , all shall be imputed to you , and so the law of God may be fullfilled in you perfectly and you shall never goe to Hell , and have nothing to doe , or to suffer in that kind . This being premised breifly : the use of this may be twofold .

First , to shew you what a vaine , and foolish Vse . The vanity of those that goe about to keepe the law . thing it is for a man to goe about to keepe the law of God in his owne strength or in his owne person : for you to think to save your soules , or to fulfill the righteousnesse of the law by your owne doings : Beloved it is a great matter to bring poore sinners to be awakened , to see their sins , or to break off their course in sin . For there are many drunkards , and swearers , and jearers of Religion , and prophaners of the Lords day that sit as sots all the yeare and are never awakned : but generally when men are awakened Sinners awakened labour to fullfill the law . out of their sins this is the resolution of all man kind , of every man , none excepted , unlesse God have mercy on him ; he is ready to say , I see I am in a damnable way , and this course will bring me to hell , by the grace of God I will turne over a new leafe , and now I will heare Sermons , I was wont to jeare at them , and I will get me a practice of piety or some other good Book , and I will have prayers in my house , and I will be drunke no more , and sweare no more ; I will be a new man , I will avoyd that which is evill , and doe that which is good . And marke it , this is more naturall to man then sin : it is more naturall to man to be righteous then to be sinfull : because he was righteous before he was sinfull . The liquor that is put first into a vessell , the vessell keeps the tast of that longer then of any that is put into it afterwards . Now God at first made man righteous , and man is more apt to fall to that kind of righteousnesse , then to any sin . And this is the great misery of people , every one in some fashion or other , this is his businesse he goes about to fulfill the law of God in his owne person : and there you shall have one praying , and another crying , and another keeping so many fasts , and dayes of humiliation upon humiliation : and the end of all is , if men had eyes to see it , his endeavour is to fulfill the law of God ; he endeavours to scrape , and to get up a righteousnesse to pay the law of God .

You cannot conceive , and comprehend how subject you , and I , are to this misery ; and how this is in your very bones ( as it were ) and I feare truly it is the greatest part of your Religion , and the most of your profession is nothing but to endeavour to get a righteousnesse to fulfill the law of God , though some doe it in a closer , siner way then others .

Now I beseech you consider this word , lay No man can fulfill the law by doing . downe this throughly in your hearts , that it is a vaine thing so to doe , and who would goe about a vaine thing , a thing that he shall never bring to perfection ? For it is not every paltrie righteousnesse that can fulfill the law of God . It is not ten thousand fastings that can fullfill the law of God ; it is not praying in your familie three times a day that can fullfill the law . I speake not against these things in their right way , and course : but all will not doe in this respect ; for if you faile but once , if you miss but one farthing you are gone , if you have but one bad thought in all your life you are lost . Therefore I would have you despaire of getting by your owne doing , and suffering , any righteousnesse to fulfill the law of God , never goe about it . No wise man will goe , and buyld a Castle in the ayre . It is reason , and argument enough in any naturall busnesse to make a man desist to tell him it is a vayne thing , it is a worke that will never come to perfection , therefore desist , and give over , and thinke of some other course . Why should we not prevaile in spirituall things , as well as in naturall ? Let every man lay downe this for a certaine truth , for a certaine conclusion in his soul , that I were as good be a sinner , as a righteous man in my owne person in respect of fulfilling the law , I am sure I shall never doe it ; but as a snow-ball , the more it is roled the bigger it growes : so the more you goe on , and indeavour to get a righteousnesse to fulfill the law , the further off you will be : for as I said if you faile but once you are guiltie of all . And as you cannot reach it by doeing , Nor by suffering . so not by suffering : for what men have mist in doing they shall be suffering to all eternity in hell : but the law is so holy , and God is so glorious whose law you have broken that when you have suffered millions , yet the debt will be still unpaid . Therefore who would be so mad ( as Paul calls the Gallathians mad Gallathians ; Who hath bewitched you ? ) It is a kind of madnesse for any man to attempt in his owne person , by doing , or suffering to fulfill the righteousnesse of the law , or to justifie , and save his soul .

You will say , we grant it is true , and therefore Many seek to be justified by works besides Papists . the Papists are much to blame , that labour to be justified by their works . They are so , and so are many others much to blame besides them ; and blessed is that man , or woman among you , whosoever it be , that doth not in some measure in his owne person endeavour to make up his owne righteousnesse . It is a thing that sticks nearer to you then you are aware of : though it may be at sometimes you see Christ , and justification by him clearly , yet at other times you know how many pangs , and how may secret glances we have at our justication by our owne works : take notice of the vanity of this . That is one word .

Secondly , me thinks this should move you above Vse . 2. It should move us to come to Christ , all things in the World if it were considered , and O that the Lord would be pleased yet to open your eyes while it is called to day : I say this should be one of the greatest motives in the World to come to Jesus Christ , to get into Christ ; to receive Jesus Christ and in him ( as I shall shew after ) you shall have a righteousnesse that hath fulfilled the law . Let every man say , I see here is a law that God hath layd upon me , I am subject to it , and this law must be fulfilled , there is no helpe for it , every man is bound to it , he must have a righteousnesse to satisfie the law , Heaven , and Earth shal passe away rather then that shal not be . Now there are but three ways to fulfil it : either in mine owne person here : or to suffer for ever in hell : or else to beleive in , and receive another that may doe it for me . Now we neyther by our doing , or suffering can get such a righteousnesse , that is cleare : therefore there is but one way , that is , in Jesus Christ , there is a perfect righteousnesse in him , he hath fulfilled the law ; get into him , and be one with him , and then we shall be able to say perfectly with Paul , That the righteousnesse of the law might be fulfilled in us that beleive , and are in Jesus Christ . There is but that one way ; now when there is Where there is but one way there needs no deliberation . but one way , me thinks there needs no deliberation , or consultation . In Worldly things when there are diverse wayes , and courses that a man may take , he will consult with his friends , which to take , this , or that , or the other ; but when there is but one way there needs no consultation . So if there were two , or three , or many wayes to Heaven , we might consult which way to take : if there were as many wayes , as you imagine , and make in your owne heads . if Antinomianisme were the onely way , or Presbyterians , or Independents were the onely way , men might demurr : but in Gods language there is but one way , and that is the way , the truth , and the life : Jesus Christ is the way , goe out of that , and you wander for ever ; he is the only sacrifice , miss that , and there is no more sacrifice for sin . There is but this one thing necessarie ; there is no other way in the World but Jesus Christ , there is no other name under Heaven by which you can be saved .

Therefore we should doe in our condition just as a man that were fallen into a great pit , that were full of stones , and snakes , and serpents , and sire , and all that we can imagine to be terrible , and miserable , and there comes a man , and casts a rope into this great , deep pit ; you need not perswade the man to lay hold of it , he would presently catch at it as soone as it comes . Why so ? Because he knowes he is in a miserable case , and there is no other way to help him but that . We are fallen into such a pit , where there are snakes , and scorpions , and serpents , & fire , the sting of sin , the curse of the law , the wrath of God , we are in the pawes of the Devill , we are in a manner in hell already : and God hath sent his son Christ , and hath put righteousnesse in him , and he hath let down this rope that poor sinking miserable creatures might lay hold on it . Therefore what shall I say to you but this . I beseech you stand not trifling , and dallying , and wh●n●ing , and goe to this Preacher , and say , what shall I doe Si● ? and to that Christian , what course shall I take ? as though there were many wayes , and you had choyce of things . What shouldest thou doe , but studie Jesus Christ throughly , and roundly , make a worke of it , or else thou wilt be damned . There is no other way left , there is no other meanes to be had : God will not abate one farthing token , the law must be satisfied : as the people of Israell in Aegypt when they made brick , they must bring in such a number ; so the law must be perfectly satisfied , and thou art not able to doe it by doing here , or by suffering in hell : therefore what shall I doe ? Receive Jesus Christ , studie Jesus Christ , and resigne thy selfe wholly up to Jesus Christ ; and stand not trifling , and dallying , till thou goe to the Devill in hell , as many doe ▪ if there were twenty wayes to Heaven , God might say , I wonder not that yonder people stand musing , and consulting a twelve-month together : but when there is but one way , and yet people stand mopeing , it is that that angers God .

Therefore remember that in Zephan. 2. 1. Gather your selves together before the decree bring forth : before the day passe as the chaffe , &c. Seeke yee the Lord , &c. Gather your selves together . He doth not meane in companies , as you use to meet in the Guyld-hall : but the meaning is , when he sayth gather your selves together , that man is a worried creature , a shattered thing , as Solomon sayth . The eyes of a wiseman are in his head , but the eyes of a foole are over the World . There are abundance of men that have their understandings goe in the World this way , and that way ; but gather your selves together . How ? To get into Christ : you heare that there is no righteousnesse but his will serve the turne , gather your selves to studie Christ , to obey Christ , to receive Christ , to love Christ , and to resigne your selves to Jesus Christ , in whome there is a perfect righteousnesse . That is one lesson you should desire the Lord to teach you hence .

The next lesson is this , that

The righteousnesse of the law is fulfilled in all Doct. 2. The righteousnesse of the Law fulfilled in all true beleevers true beleivers .

Sayth the Apostle . That the law might be fullfilled in us . In us ; we are not to understand it personally , as though any Saint , though it were Abraham himself , were able in his owne person to fulfill the law ; but the meaning of it is , in respect of the unyon that we have with Jesus Christ , who is our Husband , and our head . The law is perfectly fulfilled by him , therefore it is perfectly fulfilled by me , because I am unyted to him . The law is not perfectly fulfilled by me , because I doe more good , or doe lesse evill then another , but only the law is fulfilled , and hath reason to be satisfied , because I am married to one that hath done it , and that perfectly .

Now you shall see diverse Scriptures that hold it forth blessedly . As those phrases that you have in Gall. 2. the latter end , where it is sayd we are dead to the law . I through the law am dead to the law I am crucified with Christ , I am dead to the law . What is the meaning of that ? That is , I am dead to the We are dead to the law as a Covenant of works . law , as it is a Covenant of works , the law hath no more to doe with me then the Lawes of men have to doe with a man that is in debt when he is dead , when he is dead he is free from it . So the law is paid by Jesus Christ , it is fully satisfyed , I owe not one farthing , or farthing worth to the law : I am dead to the law . And so in Rom. 7. You● know , how by the comparison of a man , and his wife , we are said to be dead to the law of God . The meaning is not as though the substance and matter of the law were not eternall , and a rule for all Saints , doubtlesse it is in the New Testament as well as in the Old : but the law as it is a contract , a bond , a bargaine , as it is a Covenant of works betweene God , and us , it is perfectly fullfilled by Christ , and we are dead to it , we are free from it , or delivered from it . And that is the reason that in Heb. 12. It is sayd , in Mount Sion we are come to the spirits of just men made perfect . That is , not of just men personally , just in their dealings , though that follow in a sort : but the meaning is , that every Saint that is in Jesus Christ is perfectly a just man , or a just woman , by reason of their morrtage with Jesus Christ , who hath obtained a perfect righteousnesse , or justice for them . So in Rom. 3. You have there also a blessed place , where the Apostle sayth we are saved , not only by the mercie of God , but by his righteousnesse . Therfore it is three times repeated , we are saved by the righteousnesse of God : and againe by the righteousnesse , and againe in Vers. 2 c. the third time ; to declare I say at this time , his righteousnesse . What is the righteousnesse of God ? That is , sayth he , that he is just , and a justifier of them that beleive in Jesus Christ . It is just , and righteous with God to save people that beleive in Jesus Christ . Why so ? Because Jesus Christ hath fulfilled to a tittle all the law of God for them .

I shall give you but one word of Use , and leave Vse . 1. Upon what our Justification is built . the reasons , and the further inlarging of it till the afternoone . And the word that I desire to make knowne to you from the Lord is this , to instruct and helpe you a little to understand where your righteousnesse doth lie , or upon what your Justification is buylt . For this is the misery , the generall misery of most Christians that they mislay their justification : they doe lay it partly upon faith , and partly upon their sanctification , and holynesse . And that is the reason that when a poore soul , it may be , is tempted to some sin , and hath some strong lust he looseth his faith , and his assurance , and his peace of conscience : because he grounds his Saint-ship , and his justification upon his holinesse . Now Beloved this is it that I would desire the Lord to bring you , and me to , to know that I am a just man only by the righteousnesse that is in Christ that the law is perfectly fulfilled for me by Jesus Christ , and not partly by him , and partly by me , but only and perfectly by him , and I am called just , but only as , or because I am unyted to him that hath gotten a perfect righteousnesse for me .

Then let me buyld my Justification upon that only ; and not upon what I am , not upon my temper , or upon my graces , or my gifts , or the like . Take heed of that , but let it be buylt wholly upon Jesus Christ , his death , and resurrection . He was delivered for our offences , and raysed againe for our Justification . Let us buyld upon that , that we may come to this temper , once to have our justification We are not more or lesse justified by the good , or evill we doe . in a stock clearely in Jesus Christs hands , that when we doe good we may not imagine that we are a jot the more justified , or when we fall , or faile in good we may not conceive that we are a jot more justified , then before , that though one day we have our hearts inlarged to doe good , and to do more good in one day then it may be we did in a moneth before , yet this goes not to the stock of my justification ; I am not one jot the more justified : and sometimes God leaves the flesh , and the remnants of sin that foile us , I will mourne for it , and be humbled for it , as a transgression against my father , but I am not a jot more unjustified then I was before in the sight of God : in regard of the Covenant of works that Christ hath fulfilled . So thus I would have you doe as your Merchants , and Trades-men in your Cittie , you have a certaine stock , that you lock , it may be , in an iron chest , and that stock is the quick as you call it , and you have besides so many pounds , or so many hundreds that you turne , and wind about , through all the year , as you have occasion ; but from the stock , the quick , you will not lay any thing out of that , you will not touch that , but lay out in expences , and wind , and turne the rest . Just so I would have it with you , that seeing justification is only buylded on Christ , and I have the word of faith to certifie me of it , and the spirit of faith to shew it me within ; I would not have my good or evill to be an ingredient into that , but leave that as a stock clearly in the hands of Jesus Christ . Or as we see a maid or woman that spins , shee holds one hand steddie , and turnes about the wheele with the other : so our justification we should hold it steddie for it is not buylt at all upon any thing that is in us , but let us turne , and wind the rest , that is , sanctification , we must strive against sin , and mourne for it , but leave justification wholly to Christ , for it is not buylt on me , but is only by the death , and resurrection of Christ . Therfore as Christ sayth . Luke 17. When we have done all the good we can , say we are unprofitable servants . I have not gotten one farthing to day , nor in all my life to helpe to fulfill the law of God , or to helpe to my justification , that is only in the hands of Christ , that is my quick , my cash , my stock , and when thou failest , and seest lusts , and pride , and wantonnesse arise in thee , say this hath no influence to hinder my justification , it is no ingredient into that , that is buylt upon another thing , it is wholly in Christ , and his righteousnesse : he hath fulfilled the law , and I am just by marriage , and by unyon with him . Therefore I will goe and take my sins , and mourne for them , and desire God to cleanse me from them : but I must hold the quick still , hold justification untouched , and unshaken , and unmovable in the hands of Jesus Christ . I shall leave the inlargment of this , and other things till the afternoone .

SERMON II. Rom. 8. 4. That the righteousnesse of the law might be fullfilled in us , who walke not after the flesh but after the spirit .

THere are three Lessons that wee should learne from these words . The first is implied , that

The righteousnesse of the Law must be fulfilled ,

Or

Every man is bound to fulfill the Law of God .

That we have already done with .

Secondly , that

The Law of God is perfectly fulfilled in all true believers .

Thirdly , that

True believers are they who walke not after the flesh , but after the Spirit .

We made some entrance upon the second , that

The righteousnesse of the Law is fulfilled in all true believers .

I spake a little of this , and shall adde something farther to what I said , if God will .

The righteousnesse of the Law is fulfilled in every The righteousness of the Law fulfilled in every true believer ; not personally true believer .

Not personally , as I told you : for there is no Saint , no not Abraham himselfe that can say the righteousnesse of the Law is fulfilled in me , that is , personally ; that I have walked so the Law is satisfied by my walking . But the righteousnesse of the law is fulfilled in us , not personally , but in us by reason but by our union with Christ . that Christ , and we are one : and he is made righteousnesse to us , 1 Cor. 1. 30. He is made of God to in , wisdome , righteousnesse , sanctification , and redemption . Then whatsoever Christ is , or hath , it is ours . Therefore saith the Apostle ; The righteousnesse of the Law is fulfilled in us . He doth not say , it is fulfilled in Christ , though that be true , but he takes the boldness to say , it is fulfilled in us , by vertue of our union with Jesus Christ . So in every true Saint or believer , the righteousnesse of the law through Christ The weakest Saint in Christ hath satisfied the Law . is perfectly fulfilled . The weakest Saint , if he be a true Saint , he hath perfectly fulfilled the law of God , he hath perfectly satisfied every demand that the law can make ; he hath perfectly paid every penny worth of debt that he oweth to the law , the weakest Saint , it may be a poore Saint that men can see nothing but corruption in all the day , and all the weeke , and all the yeare long almost , yet that man , if he be a true Saint , though he be weak , hath perfectly in Christ kept the law of God , and is a just man , and the law of God cannot come upon him , nor the Sergeant the Devill to arrest him for one penny or farthing , because he can say as Paul saith here ; The righteousnesse of the law is fulfilled in us . Therefore that is the reason , as I told you , that Paul saith , I am dead to the law , that is , I am as free from the law as a man that is dead : when a man is dead the law goes no further on him . So it is said we are delivered from the law , and freed from the law . And that is the reason also that the Apostle In Christ we are saved by Gods righteousnesse as well as mercy . three times in one Chapter puts our salvation upon the righteousnesse of God ; he saith not by the mercie of God , though that be true , there is infinite mercie , but saith he , that God might declare his righteousnesse in Christ to save us . It is a mercifull thing for God to give us Christ , and to give us hearts to know that Christ , and to believe in that Christ , it is infinite unspeakable mercie . But now that wee are in Christ , and united to him ; as there was mercie , so it is righteous , and just with God to save us , because we are righteous persons . Mistake me not , I say , every poore Saint through Christ is a righteous person , a just man . I say in and through Christ , he hath taken away all our sins , and forgiven all our iniquities , Coll. 2. So that when God saves believers , he doth not only save them out of mercie , but out of righteousness , he can doe no otherwise : therefore it is three times over , his righteousness , his righteousness , his righteousness , Rom. 3. And that is a blessed word in Heb. 12. Yee are come to the spirits of just men made perfect . I doe not conceive that it is spoken of the spirits of men in heaven , as many doe , and no wonder they mistake : for I did so for many yeares . That place it looks so like heaven , that I tooke it for heaven it self ; Yee are come unto mount Sion , to the generall assembly , and Church of the first borne , and to the spirits of just men made perfect . A man would think it were heaven it self : it is called heaven , but it is nothing in the world but the glorious estate of the Saints in Jesus Christ under the new Testament , as you may see afterwards .

Therefore as Christ saith , let this word sink into your hearts , that if thou be a right believer , thou art as perfectly just and righteous through Jesus Christ , as if thou hadst never sinned against the law of God : not by thy own righteousnesse , but by the righteousnesse of Jesus Christ . For what can be said more ? saith the Apostle , The righteousness of the law is fulfilled . He doth not say we have a peice of it , but it is fulfilled , that is , to a jote , or tittle ; the law cannot say , black is thine eye , because Christ hath paid and done all that it can demand .

Now to give you a word or two of the grounds , or reasons , to help you to believe this truth , to shew you how it comes about . It comes about three wayes , I meane it will be cleare to you three wayes , if you consider three things .

First , You must consider that Jesus Christ , Reas. 1. Christ a publike person . which is our suretie , he was sent of the Father , out of his love as a publike person to fulfill the law of God , by doing and suffering as a publike person . There is much comfort in that . Beloved , you can never throughly understand your justification , unlesse you study the first Adam , what kind of person Adam was , as you may see in Rom. 5. Now the Lord Jesus , he came as a publike person , and he was delivered for our offences , as it is said , Rom. 3. ult . he did die for our sinnes . That is one thing .

Now the second thing that demonstrates this to 2. From the union between Christ and believers . us , is besides his dying , and that as a publike person , there is a union made between every poore believer and Christ , as really as between Christ and his Father . Indeed it is called in Scripture a marriage ; because as in a marriage all the wealth of the husband is the wives , it becomes hers , and shee hath a right to it after marriage : So all that is in Christ becomes ours by this union . But it is a more reall union , a closer union by far then that of marriage : it is compared to the union between the members and the head . Now by this union , that you may read of in Joh. 17. all that is ours becomes Christs , and all that is Christs becomes ours . There are two things .

Then thirdly , we finde that God the father , to 3. God the Father is satisfied , which appeares whom the debt was owing , and whose law this was that we must satisfie , he acknowledgeth satisfaction . And what can we have more ? God the father acknowledgeth that his Son hath satisfied the law , and therefore we are freed . Now he doth acknowledge it three wayes .

First , You shall have it Mat. 17. compared with 1. by Gods own testimonie . 2 Pet. 1. For Peter is much in it , we follow not devised fables , but we come to speake of the voyce in the Mount , This is my beloved Son . As if he had said , This is one maine peice of the Gospel , we heard a voyce when we were with our Master in the mount , saying , This is my beloved Son , in whom my soule is well pleased . That for his person .

Then a second thing that did shew that he was 2. Christ is out of prison . satisfied , was by suffering Jesus Christ after he was arrested , and in prison for our debt ( for Christ was in prison for our debt ; he was arrested , and that according to law , he was brought into prison , and all our suits were clapped on his back ; all our executions and outlaries were layd on his shoulders , and then the Father let him out of prison being our suretie . If he had not payd our debt , he had not come out of prison , but ) now the Father lets him out , that is , the Father suffred him to rise from the dead . Therefore we finde that our justification is layd more upon the resurrection of Jesus Christ , then upon his death ; as we see in Rom. 4. 25. Who was delivered for our offences , and raised againe for our justification ; that is , he did die for our sins , and was raised againe for our justification . And in Rom. 8. He that spared not his own Son , but delivered him up for us all , how shall he not with him give us all things ? Who is he that condemneth ? it is Christ that dyed , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . That is , his dying for us did satisfie the law , but that did not justifie us , untill we see that he was risen againe ; and then we see that all the debt was paid , because our suretie is gotten out of prison . Therefore justification ( I meane the knowledge of it at least ) principally ariseth from Christs resurrection . Now when I see Christ is risen , and is gone abroad , he is gone out of the grave , and gone to heaven , I know that the law is fulfilled , and the Father is satisfied , and the Sergeant the Devill hath nothing to arrest me for , all is satisfied , all is cleare .

Thirdly , and lastly , I know God the Father is satisfied : 3 Christ is gone into heaven . for the law it is God the Fathers Writt that he had against us ; and now we see that all is payd , not onely because our suretie is got out of prison ; ( for so a man may doe that hath not paid a debt ) but because when he was out of prison , he ascended to his Father ; and the Father made him sit at the right hand of God in the glory of Majesty on high , and he hath given him power , and authoritie to rule the world till the day of Judgement . Now in that the Father hath given the Son that honour and respect in heaven , as to come and sit at his right hand ; wee may see it was not a breaking of prison , but a reall paying of the debt , and a fulfilling the law , before he could come there . This may give a little light how the righteousness of the law is fulfilled in us through Jesus Christ .

Now the use of it , I named in the morning , I Use 1. To learne the ground of our justification . was not able to expresse it , neither can I now fully utter it , I beseech you consider the more of it .

The first use we may make of it is this , that you should learne from what I have said , where your justification doth lie , your justification doth not lie , or is not built upon any thing that is in you , or that is done by you , or that you may hope to doe hereafter ; you are not justified by your own personall good , or unjustified by your own personall evills , you are not one jote the more just when you have done all the good you can in the world , and you are not one jote the lesse just when you have committed all the weaknesses , and fallen into all the frailties that a Saint can fall into ; because your justification is built onely upon Christ , and upon what he did , and suffered ; My justification is built upon the death of Christ , and his resurrection , he hath fulfilled the law , and he hath paid the debt , and he is out of prison , and the Father is satisfied : here is my justification ; and I believing this I am happie .

Now you shall find that you lay a great part of Men build justification upon something in themselves . your justification upon something in your selves , therefore when you are enlarged in good , you think you are more justified ; and when you fall into sin , you think you are more unjust then you were before , and you look strangely upon God . Now the Lord hath put it out of our hands . Adam should have been justified , by that that was in him , and that should have been done by him : but blessed be God , he would not trust us with that good any more , but hath put all in the hands of Jesus Christ , and there is the whole foundation of our justification . Therefore it is not for a Christian to come , and say , O Sir , I feare I am no childe of God , I feare I shall prove an hypocrite , why so ? because I finde so much sin , and so many lusts in me . It is very well that you find , and feele sin , and that you mourne for , and strive against sin , but that therefore you should thinke there is a flaw in your justification , that you should make any good that is in you a prop to support your justification , or any evill in you a thing that might crack your justification , this is Popery . My justification depends not on this , that I am justified the more when I am strong , or less justified when I am weak ; but whether I be weak or strong , whether I doe much or little for God , whether I give thanks , or be humbled , seeing Christ is dead , and risen againe , I am justified , that is still intire , because it is not built upon me , but wholly upon the death and resurrection of Christ .

In the 4th of the Romans , Abraham is laid down Abraham how justified . as a patterne of believing , Abraham had the word of faith ; So shall thy seed be , and without hope , or reason , or any thing he believed ; that is , he cast himself on that word ; so it is said he was justified without works . What a strange thing is that ? for it is impossible that there should be true faith , but that all good works should in some measure follow after : but if wee speake properly , and look to the thing as it is in it self , how a man is justified , he is justified wholly without works . Abraham did many good things , he offred his son Isaack , and he relieved his kinsman when he was in misery , and did teach his familie , and relieved the King of Sodome , he did many good works . Though these good works did justifie his faith to the world , that they knew he was a believer by it , and he himselfe did know it by it , yet never a one of these were an ingredient into the justification of his person , that was by the righteousnesse of God without works .

Wee must get good works after . This is the Good works to be done after we believe . rule of the word ; Charge them that believe to maintain good works ; that is , after they believe , charge them to avoy'd the evill , and to doe the good , and to abound . But for the poynt of justification , which is the maine thing for your soule , and mine to feed on , that is built on another foundation , upon the grave of Christ , and upon the death of Christ . Therefore you shall find those speeches of the Apostle Paul when he speaks of this glorious condition , he speaks alway of his union with Christ ; I am crucified with Christ , and I am buried with Christ , and I am dead , but Christ lives in me .

Learne this lesson that you may come to this : Ground of humilitie . for if you had learned it spiritually , when you had done the most for God , if you could doe ten times more then Abraham , or Paul , and yet Paul preached from Jerusalem to Illyricum , yet then thou wouldest say , I am an unprofitable servant ; there is not one graine that I have done that is an ingredient into the death and resurrection of Christ , to help to make me a just man , or to procure the favour , and love of God . And when you had done evill , and it may be failed in carelesnesse , and committed sin . O what a glorious thing were it to goe home , and fall upon thy knees , and say , Lord I have sinned grievously ; but yet I am not one jote the lesse just before thee , because my justice , and my righteousnesse is not depending upon my sinning , or my unsinning , upon my holinesse , or my unholinesse , but upon Jesus Christ .

Then you would find by experience your hearts The right way to mourn for sinne . melt in pieces , you would be able to look upon sin in the vastness , and unkindness of it against a deare Father , then you would see your selves , the vilest objects , you would not so thinke or speake of any man in the world as of your selves , even for the least frailtie . For then the love of God , as oyle working with iron , would press your hearts . Then you shall know , and not before , what it is to be truly humbled , and then you shall have power to reforme ; Then you would be able to say , my soule is truly humbled , I can mourne for sin till I am weary of weeping : Then you will be able , though you make not those covenants and resolutions , there will be such an impression upon the soule , that you cannot choose but mourne , and loath your selves , and avoyd the occasions of sinne , seeing your selves just men in Jesus Christ : For when a man sees himself unjust , he can never mourne kindly for sin , if he see God on Sinai as a Judge , there will be but untoward mourning for sin . But when a man sees the coast cleare , then he can say , I have been the greatest sinner in London ; there is never a childe of God that hath walked more barrenly then I have done , and yet through Christ I am as just in Gods sight , as any man in London : I am Gods childe , but I am an unhappie graceless childe ; then a man can call himselfe foole , and be angry with himselfe , and weep bitterly .

Now usually when you mourne for sinne , you Men usually think justification is cracked by sin . thinke there is a crack in your justification , and so many sins as you have committed , there are so many flawes in your justification , and so many faintings of faith in the favour of God , and therefore when you pray to God , and are humbled for sin , it is your manner , and it was mine most of my dayes , onely to dawb up the flawes of justification ; and you pray the Lord to pardon such a sin , and now you see God is wrath with you , and you are like to be cast off , and your hearts begin to be hard , and you have sad thoughts of God arising in you , and unquiet , and horror in your soules , and you are far enough from true sorrow all this while . It is impossible there should be true sorrow , when you keep a coile , and confess your sinnes , and wrangle it out with God , and you will confess your sins to day , and think to make God amends to morrow : and so as a man stops chincks in a wall , wee think to dawb up the flawes , and cracks of justification this way . Whereas wee should look on justification as a thing entire in the hands of Christ , that wee have nothing to doe in , but it is in Christ altogether founded on his death , and resurrection , and all the title that wee have in it is onely by saith ; As Rom. 10. sheweth ; The righteousnesse of faith saith on this wise , &c. The word is nigh thee . There is our title , and tenure , I have nothing to doe for my justification : but Christ hath fulfilled the law , and he did die , and rise , and sitteth on the right hand of God ; and I endeavour to believe it , that is , to consent that it is so , and praise his name , and live to him all the dayes of my life , O here is the life of Christianitie .

I have seene people quarrell with themselves , Hindrance of reforming our wayes . and complaine , O I have a hard heart , and I desire the preachers to pray for me ; and when you have fallen into weaknesse , you will goe , and confess your sins , and strive to breake your hearts , and mourne for your worldlinesse , and your pride , and frowardnesse , and yet it will not doe , but your hearts grow harder then they were before : and whereas when you have committed a sin to day , you think to goe , and reforme to morrow , and to turne over a new leafe , to morrow you will be worse then to day ; because you think to make God amends , he leaves you to your selves , and you grow worse . The reason is this , because in some sort , even to this day , you mix sanctification with justification . Now I know it , I speak what I know , could you leave your justification alone in the hands of Jesus Christ , and look on it ( as I said ) as cash in the cupboord , not to be touched ; and as long as Christ is righteous say , I am righteous , behold your selves alway , as just men , and women , that in Jesus Christ have fulfilled the law of God , and then you will find your hearts inclined to any good thing : then would your hearts break and shatter to peices , when you have done the least evill against God ; then you would know what true sorrow , and what true repentance is , and not before ; then you would know those things , that now you know not , nor cannot know . Therfore labour to learne that lesson , it is one of the greatest Mysteries in the World ; and that is the reason that carnall people carp at these things . What greater Mysterie then for me being a just and righteous man through Christ , yet to be so sinfull , that I can say there is none more sinfull , and yet I am as righteous as Abraham , or Paul ; in respect of the righteousnesse of Christ I have as large a share as Abraham , or Paul , and yet I am full of sin . A Christian knowes this , and he knowes how it is so . Well , that is one lesson , consider of it , that you may know where to plant your justification , upon the death , and resurrection of Jesus Christ . The Lord teach it to you , and me .

Secondly , if the righteousnesse of the law be Vse . 2. Saints should see their condition in Christ , glorious . fulfilled in all that are beleivers through Jesus Christ . Then , all you that are Saints , all you that beleive in Jesus Christ , labour to see the glorious condition that you are in : that you may be able to reflect upon your selves not according to what you are out of Christ ; but what you are considered to be as Members of Jesus Christ , as unyted to Jesus Christ . Therfore you shall have Paul ( and it doth me good to see his spirit ) he never reckons himselfe as in himselfe , but as in Jesus Christ , I can doe all things , I can want , and I can abound . I can doe this , and that , and all in Christ : So , I To look on our selves as unyted to Christ . must never conceive of God out of Christ , nor of my selfe out of Christ , I must never conceive of my selfe , and Christ , as two : but I should indeavour clearly , and constantly that whatsoever good there is in Christ , it is myne , as if it were in myne owne person . And so we should have our spirits raysed above the temptations of the World , and above the afflictions of the World , and above corruptions .

It is a pittifull thing to see poore Professors , Why many Christians have such low Spirits . there is not one of many , but they are ordinarily below temptations , and they lie under burdens , and are below their sins . Nay , there are many professors that are more sad , and drooping then carnall people . Surely this was not the way of those Saints that we read of in the New Testament , they had glorious spirits ; how doe you think else , they could goe to the stocks , and to Prisons , and from one Compter to another , and have their spirits so raysed , and yet sometimes they were to die the next morning for ought they knew ? Your spirits will never be heightened and raysed to live the life of Paul by beholding any thing that is in you personally in your posession : but what you are by relation , and marriage to Christ . Reckon your selves dead with Christ : and so conceive , I am a just man , I was bound once to the law of God , a terrible law , and there are thousands in hell paying the debt and cannot pay it , and yet I have paid every farthing , and the law cannot ask me more . I have offered a perfect righteousnesse to God ; and I am now sitting at Gods right hand in Heaven , by my unyon with Jesus Christ .

This is the life of faith that we may be able to The life of faith . tryumph over all these things below , from our Justification as Paul doth , Rom. 8. It is God that Justifieth , and who shall condemne ? Who shall seperate us from the love of God in Christ Jesus ? Shall Tribulation , or distresse , or Famine , or nakednesse , or perill , or Sword ? Nay in all these things we are more then Conquerors through Christ that loved us . Indeed Tribulation , and hunger , and Famine , they are sad things , but these are the least troubles of a Christian , these outward miseries . Over these we are more then Conquerers , sayth Paul I can tie my right hand at my back , and with my left hand beat all these back ; I can beat them with a finger . Nay I say more , Neyther death nor life , that is more : nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to seperate us from the love of God which is in Christ Jesus our Lord . See there how he dares all the Enemies to come upon the Stage , and tramples them under feet . As in Malachy it is said that in the time of the Gospell they shall tread their Enemies as ashes under their feet . So there is a place also in 1 Cor. 1● . Death is swallowed up in victorie . As if he had sayd , you that have received Christ Jesus I will tell you news . Death is swallowed up in victorie . O death where is thy sting ? O Grave where is thy Victorie ? He feares the grave , and death , and triumphs over them . O death where is thy sting ? thou thoughtest to overcome me ; but where is thy sting ? The sting of death is sin , and the strength of sin is the law , but thanks be unto God who hath given us Victorie through Jesus Christ our Lord . He doth not say which will give us Victory when we are dead , and then we shall be perfect in Heaven . It is true , then we shall be more perfect : but he saith which hath given us Victorie for the present , I have already overcome Hell , and death , and the Devill : for all hangs on the law , the law is Gods writ , and the Devill is Gods Sergeant that executes that writ , and Hell is the Prison . Therefore if the law be satisfied , if the righteousnesse of the law be fulfilled , death and Hell , and the Devill have nothing to doe with me . So in Rom. 4. ult Who was delivered for our offences , and was raysed for our justification . And then it followes Chap. 5. 1. Beeing Justified by faith we have peace with God . See where the Apostle layes justification . And we glory in tribulation knowing that it worketh patience , &c. We rejoyce in tribulation , and affliction . Why ? Because we are Justified by Christs death , and Resurection . O , what kind of spirits should we have ? How full of joy and comfort should we be in the greatest tribulation ? How should we tread all this World under our feet , the evills of this World , and the comforts of the World ? How should we insult and tryumph over the Devill , and over death , and Hell for all their power ( as I sayd ) is from the law , and if the righteousnesse of the law be fulfilled , then all our Enemies are subdued , and all is cleare , Heaven is open , and God is mine , and the favour of God is to me .

For know this , that there is no naturall imbred What hinders the creature from enjoying God . hatred in God to his creature ; there is nothing that keeps the creature from the full injoyment of God , but the law not being satisfied . God made a law , and we made the breach of it , and there falls out the distance , betweene the creatures and God , whether men or Devills . Now then if I can say though I be a sinfull man , yet Jesus Christ hath fullfilled the law , the law hath a full righteousnesse to a farthing , then I know I am one with God , he is wholly for me , and I for him , and all the enemies of my Salvation are conquered .

Now if the Lord would open your eyes to understand the hope of your calling , the glorious condition you are brought into , you would not walke so weakly , and poorly , and sadly , and dejectedly , that every thing should cast you downe , but you would goe on , and trample all the World under your feet : we should be above men and Deviils , and the World , and every thing , if we did but understand to what a glorious estate God hath called us in this World , through Jesus Christ . Therfore a man reflecting upon his justification , as he may looke upon himselfe , and account himselfe something , so he may account death , and Hell , and all subdued , and he may account that the law cannot demand a farthing of him . That wheras the breach of the law kept us from communion with God , that being taken away we are as righteous as if we had never fallen . O glorious condition . There Paul Ephesians 1. He prayes that they might know the riches and hope of their calling . That is , that they might understand what this glorious calling is , that God hath called us to . That is a second lesson we should learne hence .

First seeing the righteousnesse of the law is fulfilled in us , we should learne how to buyld our Justification aright , how to lay the Foundation of it .

And Secondly we should endeavour to get out spirits raysed like people that are freed from the law .

Thirdly ( and there I shall end for this time ) Vse . 3. To conforme our hearts and lives to the will of God . being freely and fully justified by the grace of Jesus Christ , this should follow to any one that understands it , that therfore we should study and learn to conform our selvs in our hearts & lives , out of love to the will of God . There comes in holinesse and there it comes in amayne , and never before : all before is nothing but bungling , but then it comes rightly . We should I say conforme our selves to the example , and to the rule of Jesus Christ in his Gospel . And that you may understand that , you must know that every man in this World Three rules , to one of which , all men are conformd . hath a rule to walke by . And there are but three great rules , and all men doe , and must conforme to one of these three . For there is no man that doth an action , but it is in reference to a rule .

Now you have one rule in 1 Pet. 1. 14. As 1. Mens lusts . obedient Children not fashioning your selves according to the lusts of your former Ignorance . Which shews that once they did conforme themselves , they did fashion themselves unto their lusts : but sayth he , now God hath justified you , you must not conforme your selves to your lusts . Most of man kind make their lusts their rule , which the Prophet calls in Scripture to doe that which is right in their owne eyes . To doe what is their mind , what they like in their owne mind , and as that worthy Dr PRESTON sayth , they think when they are in their beds , what place they shall goe to , and where they shall spend their time ; and when they are up , they doe that which is right in their owne eyes , what they have a lust to ; when they have a lust to be drunk , they will be drunk , when they have a lust to be filthy , they will be filthy ; when they have a lust to be idle , or a lust to be malicious against their Neighbours , they will be so . So that the stirrings of their lusts are their rule , and their whole life is nothing but a transforming them from one lust to another . Sayth Peter you must not doe so , but as Obedient Children , if God have justified you , if Christ have fulfilled the law perfectly for you , that you can dare sin , and Hell , and Satan , and tread all under feet , doth it become you to fashion your hearts , and lives to your lusts ? Is that a good rule ? no , you must not doe so .

Another rule is this World , Rom. 12. 2. Be not 2. The World . conformed to this World . It is the coppy of many men , the Looking-glasse that they dresse themselvs by every day : how to square it in the World ; how to keep their port with their Neighbors , and Gentlemen they converse with , and with great men that have command of them , and with their fellow Officers , &c. And so women how they may goe brave as their Neighbours doe , and get credit in their eyes . So most people , their maine rule is , they care not whether it please God , and conforme them to his son at all , so they can keep correspondensie with the World . Now you must not doe so : for 3. The example and rules of Christ . they are yet in their sins , poore wretches : therefore let them conforme to their lusts , and they that are of the World let them conforme to it . But since God hath redeemed you from the wicked World , by the blood of his son , and hath brought you to this condition , and bestowed glorious and unspeakable priviledges on you , you should conforme your selves to the Image , and example of Jesus Christ , and to the rules of Jesus Christ in the New Testament , in all your actions and wayes .

You cannot write without looking on your coppie , the best Saint cannot write one line without viewing and looking on his coppie for every letter . For all your actions , you are to have two things in your eye , that you may doe the action right , and carrie your selves right . Eyther eye Jesus To look on Christs example . Christ , and his example ; how would Christ have done , if he had beene here ? What did Christ doe in the like case in the Gospell ? So by eying that there will be a power , as in Jacobs sheep by beholding the rods , the spirit of God will convey a power looking upon the picture that is before us , that is , Iesus Christ to transforme us into his likenesse .

Or secondly , think of the rules of Jesus Christ , To look on Christs rules . the rules of the new Testament , this blessed word : have frequent recourse to the spirituall rules of the new Testament that should be your coppy . When any case comes , follow not your lusts , and act not according to the wisdome of the flesh , to say this , or that I will doe , but consider what is your rule , you walke by another rule . What have I to doe what such a man , and such a man doth ; but what is my rule ? how must I carry my selfe ? As for instance ; when you come among people Severall Gospell rules . that rejoyce for any mercie , what is the rule ? Rejoyce with them that rejoyce , and weep with them that weep . It may be a man hath received great unkindnesse ; and is wrong'd by him that he hath been most kind to , of all the men in the World ; and yet he proves most ungratefull , if a man should goe to flesh and blood , he would hate and abhorr him , and not indure him ; man in his best naturalls would not beare it ; he would not beare ungratefullnesse , and wrong , but labour to requite it . But what is the rule ? The Lord is good to the wicked and unthankfull . Therefore Lend freely , looking for nothing againe . Presently , God will bring a spirituall rule to your mind , and God will give you power to doe it . And so , suppose a man should charge and challenge you with a debt , and would have you pay such a debt , you perhaps know no such thing , and are perswaded of the contrary . What now ? You know what most men think , I will never pay him , I were a foole if I should give away my estate , and be a Beggar when I have done : but what is the rule ? If thine enemy sue thee at the law , and take away thy cloake , give him thy coat also . A Christian comes to this law , he consults not with flesh and blood when a case comes , but he thinks what is the rule in this case ? But all the misery is , you will be fingering with justification , which you should leave alone upon Christs death , and Resurrection , and you should be working out your holynesse every day , that should be your way , God will bring it in . So when a woman is putting on her cloathes , and making her fine cloaths , and thinks to be as fine as her Neighbours , shee should think , but what is my rule ? Not to conforme my selfe to others in embroydred haire , and fine apparrell , and gold , but with the Ornament of a meek spirit . So you have the New Testament full : for every case there is some thing that wil direct and lead you , that thereby you may conforme to Jesus Christ .

I give you but generall instances , if God open your eyes to see your glorious condition in the New Testament , you must resolve on this , to walk according to the coppy and the rules of it ; that in any case you may aske , what is my rule as I am a Christian , as I am a free man , one with God , that I may walke by it ?

Now I exhort you to this , because if a thousand The best motive to holinesse . Devills should preach instead of men , and tell you what the Torments of Hell are ; all would not be so great a motive by half , to walke holily , as to tell you that the righteousnesse of the law is fulfilled by Christ , that you are righteous , and just , & all your sins are done away by Christ . Therefore , O love him , and live to him , conforme to your coppy . Let your Neighbours conforme to their coppy , to the World , and others conforme to their lusts ( as too many doe ) but doe you conforme to Jesus Christ ; think , what would Christ doe if he had my opportunitie ? what would he have taken in hand ? And what ever occasion you have with God , or man , aske ; what is my rule in the New Testament , and conforme to it . Blessed is the man or woman to whome God gives a heart so to doe . There remaines one word more of this , and the third lesson , which is the principall thing , the description of those persons that have this priviledge . They walk not according to the flesh , but according to the spirit . But because the time is gone , and my strength also , I shall leave that till God give another opportunitie .

SERMON III. Rom. 8. 4. That the righteousnesse of the law might be fullfilled in us who walke not after the flesh , but after the spirit .

THERE were three Lessons that we may learne from these words . The first is implied , namely , that

The righteousnesse of the law must be fulfilled by every man .

OR ,

Every man is bound to fulfill the law of God .

And Secondly , that

The law of God is perfectly fulfilled in all true Beleivers .

And Thirdly , that

True Beleivers are they who walke not after the flesh , but after the spirit .

We were the last time upon the second ; we have prooved it , and opened the poynt , and have made some Use of it .

First , that from hence we may learne where our justification lieth , and wheron it is buylt , not upon any thing in us , or done by us ; but only upon the death , and resurrection of Jesus Christ .

Secondly , hence all that are Saints ; all that beleive in Jesus Christ , should labour to see the glorious condition they are in by Christ .

Thirdly , we should learne ( being justified freely , and fully by the grace of Jesus Christ ) to conforme our selves in our hearts and lives to the example of Jesus Christ , and to his rules in the Gospell .

I shall add but one word more from this Lesson ; Use 4. True beleivers no Antinomians . that is , that seeing the righteousnesse of the law is fulfilled in them that beleive ; you may hence see that none are further from Antinomianisme . then those that are true beleivers , those that are godly Saints . You have a great stir concerning Antinomians , what they should be . It Antinomians , who . is one that is against the law , that is the signification of the Greeke word . Now the question is , who is most against the law of God ? I doe not denie but that there are some , and they may be called Antinomians ( though we should not miscall people ) yet they deserve it . But now a Saint that is in Christ he is not an Antinomian , he is not against the law , because he hath satisfyed the law . Every man must pay the law , and they that would fulfill the law with their owne righteousnesse , they doe the law wrong , they that doe most here , and they that suffer most in Hell , they can never satisfie the law . But a Christian hath satisfied the law , because he hath given it a perfect righteousnes . Now if a man should owe ten thousand pounds , and he had but fifty shillings a yeare comming in , and it may be one yeare he payes ten shillings , another yeare he payes a Noble , and another yeare three pence , yet he payes as well as he can . But now suppose there come a Suretie and he payes the whole ten thousand pound , and he sayth to the Creditor you shall be paid no more by three pences , but you shall receive the whole summe ; what doe you think ? is not that better ? None satisfie the law but beleivers . So there are none that satisfie the law so roundly , and fulfill it so perfectly , as he that relinquisheth all that is in him , and layes hold on Jesus Christ , and in him payes God to a farthing . Therfore when Paul is prooving strongly that we are justified by Christ , and not by the law , sayth he . We take not away the law , but we establish the law . This is a better way of fulfilling the law , then any other . All the damned men in Hell , and all the Pharisees on Earth cannot satisfie the law so well as one poore sinner that beleives in Jesus Christ . And so for matter of practice , a man that beleives in Jesus Christ he walks more strictly then any Pharisee can ; for he looks not only what is lawfull , but what is convenyent , he walks by a more sublime excellent rule . A Pharisee looks only what is lawfull , and what is not lawfull , but a Christian he looks what is exact , and expedient : take any man that knows what it is to be justified by Christ , and that man goes a thousand fold further then another , for a man that would be saved by his owne fulfilling of the law , if he cannot come up to the law , he will bring the law downe to him . As a man that hath a heavie Burthen , if it be too heavie for him , he will cast off some of it : so when a man goes about to keep the law , and finds it too heavie for him , he will throw away some , and cut out a part , and make a carnall , gross law , and endeavour to keep that . Now a man that is justified by Christ , he knowes that the law must be satisfied , and so he takes it in the purest spiritualitie , and goes to Christ Jesus , and he hath satisfied all . So much breifly for the second lesson .

Now I shall enter a little upon the third , as sat as the Lord shal give strength & time . Those that beleive , and have this great priviledg which is the Foundation of all others , to have the law perfectly fulfilled for them in Christ they are here described to be such , as walke not according to the flesh , but according to the spirit . So in the third place take this doctrine , or lesson : that ,

They , and they only that walk not according Doct. 3. They only that have Christ to fulfill the law for them walk according to the spirit . to the flesh , but according to the spirit , are partakers of this priviledg , to have the benefite of the righteousnesse of Christ to fulfill the law of God for them .

I say they , and they only have it , for it excludes all other . The Scripture doth not only set it downe positively , as it sayth , Goe , baptize all Nations in the name of the Father , and of the Son , and of the holy Ghost : therfore we may conclude thence that we may baptize those that are Disciples : but from that place to gather this doctrine , that they , and they only are to be baptized cannot be right : but here I say , it is they , and they only . Why so ? Because we see after , those that walke according to the flesh shall die , the righteousnesse of the law is not fulfilled for them , for then they should never die , nor be damned . They that walke after the spirit , and they only have this priviledg . Now the maine businesse that I shall endeavour at this time , will be onely to open to you these two words .

What it is to walke .

And what is meant by flesh , and what by spirit .

For if we understand what it is to walke acording to the flesh , we shall easily understand what it is to walk according to the spirit .

Concerning the former word , to walk , I shall To walk , what . say but little , because you understand it . To walk is a generall word in this place , it is of a great extent and comprehends a mans whole course , and way , and practice . A man who goes , or converseth , whose course , and way , is according to the flesh , ( whatsoever that flesh is , as we shall see afterwards ) such a man walks . Therfore it is oft set downe in Scripture by severall expressions . They that are after the law , and they of the concision , &c. Put what words you will so they be generall enough , they whose thoughts , and words , and courses are that way , they are they that are said to walk . There are three words in the Originall for walking , and of those three , the word here is of the largest extent . To walke according to the flesh , what is the meaning of that ? I shall be a little larger in the opening of this , I will not trouble you with the various acceptations of the word flesh . You know there is a litterall sence of it , and by a Synechdoche , it is put for the whole person , soule , and body , and there is a Metonimicall acception of flesh . I will give them a heart of flesh . It is called flesh for softnesse : and there is a Metaphoricall acception of flesh , a borrowed kind of speech ; and so it is to be understood in this place . Now to open this to you . I shall shew you . First , in generall what is meant by flesh . Secondly , particularly what is meant by flesh .

By flesh therefore in generall , you are to understand Flesh what meant by it . in this place and the like , every thing , let it be what it will be , that is against Jesus Christ , or his spirit , or his worship , or any thing else that belongs to it , any thing that is not of faith , or of Christ , it is flesh , in generall . Let me speake more plainly , any thing that is of Old Adam is flesh , whether it be good , or evill , and any thing that is of , and from the new Adam that is spirit . Now you Two things from old Adam . know we receive two things from Old Adam : some naturall , morall good , some reliques of that that he had the fulness of , and we receive evill , when he was corrupted . Now both these take them in the largest extent , they are both called flesh in Scripture , whatsoever is of , and comes from Old Adam , is called flesh , therfore flesh in many places in the New Testament it is the very same with the Old Man , and you have them taken promiscuously , Our old man is crucified . Rom. 6. And in another place . Those that are Christs have crucified the flesh , not only the corruption , or evill , that Originall sin ( as we say ) that is within us , but whatsoever of the Image of the old man is upon us : whatsoever we have had , whether it be good or evill , from the old man . And indeed in the New Testament it is more frequently taken for the morall good of Old Adam , then the evill , though it be taken for both , yet I say most frequently the good of Old Adam , especially the wisdome of Old Adam . The wisdome of the flesh is enmitie to God . Rom. 8. As in the New Adam the Lord Jesus Christ , the wisdome of the holy Ghost is a most excellent peice , so the wisdome of Old Adam is the unhappiest , and most miserable thing of all .

That you may understand this , you must conceive Two principles whence all men work . that all the principles of this World , I meane , of all mankind , all their motions , and actions doe wholly spring and flow from two rootes , two principles : as the Heathen Phylosophers sayd in another sence , they held that all this world did rise from two beginnings , from two beeings , from two principles , there was one good and another evill , that set all things on worke : so all things in every man in this World , the principles , and motions , and actions , and thoughts , and inclinations , and wisdome , and reasoning , and doing , whatsoever is within , or without man , it springs from one of these two rootes , that is , it is either from Old Adam ( I meane not nature in you : but ) it flowes from Adam that was once in Paradise , or else from the New Adam Christ Jesus . For there were but two men that ever in the World were publique persons , that were the Fountaine of the Only two publike persons the two Adams . principles , and proceedings of mankind ; Adam in Paradise , naturall Adam , and the Lord Jesus Christ , the spirituall Adam . All mankind was made after the Image of the first Adam . We have borne the Image of the earthly Adam . 1 Cor. 15. And indeed all the Saints shall beare the Image of the Heavenly Adam too , hereafter at the least .

Now both these Adams are as two springs in a hill , conveying their streames to two rivers ; they are springs from whence arise all the thoughts , and imaginations , and actions , and proceedings , all the wisedome and righteousnesse , whatsoever is in us , it springs eyther from the second Adam , the Lord Jesus planted in the soule , or else it flowes from Old Adam , from naturall Adam that is in us . Therfore they are called the roots : the Lord Jesus is called the roote of Jesse . Why so ? Because all the new creation , all the worke of grace , all the principles , and thoughts , and actions , of a Saint , so farr as they are of grace , they rise from the new Adam the Lord Jesus Christ . Therfore , I say , to understand this a little in generall , before I goe further . A man that walks according to the flesh who is he ? A man that walks according to any thing of Old Adam , whether it be good , or evill . And usually in the new Testament it is taken for the good . 1 Cor. 1. There flesh is taken for the good of old Adam , when a man walks according to the wisdome of Adam , according to naturall wisdome and according to the righteousnesse of Old Adam that is done by us ; or when we walke according to the sins , and lusts , and corruptions of Adam ; for both are put together , and all makes but flesh , and whole flesh strives against whole spirit . Now I say take it in a generall sense , to walke after the flesh , is not only to walk sinfully , and carnally ; but when a man walks , though devoutly , and righteously in the eye of the World , yet if it be after the principles of Old Adam , if he doe not walke by a principle planted in him from the new Adam , the Lord Jesus Christ , all this is but flesh .

Now then for a man to walk according to the To walk according to the Spirit what . spirit . What is that ? All his principles spring from the root of Jesse , from the spirit of the Lord Jesus ; all his actions are upon another ground . Now , I say , all the principles , and actions of every man , and woman in the World , springs from one of these . Therefore it is convenient and necessary that you consider how the two Adams are the two springs of all mankind , the two pillars ( as it were ) upon which God hath layd all mankind , and all that is done in the World , and those that walk after the one , walk after the flesh , and those that are after the other walk after the spirit : So much in generall .

Now more particularly , by walking after Three things meant by walking according to the flesh . the flesh , in this place , there are Three things meant .

The first thing meant by walking after the flesh , according as most of our godly and learned translate 1. To walk according to the corruption of nature . it , is when a man walks according to the dicttates , and suggestions of corrupt nature . So flesh is taken for Originall sin , that is , that corruption of nature , that is prone to every evill , and that is an enemy to all good . So a man that walks according to the flesh , is when the course , and bent , of a mans soule , and life , goes after sin , though he doe some good sometimes , yet when his course is that way , that is , his continuedness , and contentednesse is after sin this is to walk after the flesh .

First , when it is his continued course : for walking is not a step , or a leape , or a stride : but walking is a thing of many paces . So it is called a goeing from iniquitie to iniquitie . Rom. 6.

And then there is in walking contentedness , and sweetness : a man is not sayd to walke when he is tyred , or when he goes in danger , but walking it is pleasant to all , young and old . So when he saith they that walk according to the flesh , that is , not only when men are overtaken by lusts , and sin , but people that in their ordinarie course goe with a great deale of contentment in evill wayes .

But , though this be true that this is comprehended Which is not the mayne scope here . in walking after the flesh , yet this is very lame , and short , of the full , and whole meaning of this place . I say it is not the maine nor cheife meaning of this place , it is not primarily , nor principally meant : this is a truth , and it will follow as a necessary consequence , as I shall shew anon , and I doubt not but the Apostle meanes it , when he sayth , we walk not according to the flesh , because in Rom. 6. He takes a great deale of paines in that poynt : but I think this is not the cheife meaning . My Reasons are these .

First , because I find that the very scope of this 1. The Apostles scope is otherwise . learned Epistle is different , if not almost contrarie to this , his scope is not to quarrell with them for want of doing good works , and for walking in sinfull works , but the scope of it is , to beat them off from their owne works , and to bring them to Christ and therfore he sayth Abraham was justified without works , he all along disparageth their works as they did them . Therfore I think he doth not goe so farr from his text , or from his scope as to make this the maine businesse , their sanctification or holiness , the not walking in evill , or the walking in good works .

Secondly , this cannot be the cheife scope of 2. These things must follow which are contrary to the Gospell . the place ; because if you take these words , They that walk after the flesh , in this sence , that is , those that follow sinfull courses , if you take them so ; that none but such as walk holily have a right to Jesus Christ , and his righteousnesse . Or if you take them in this sence that they only that walk in a holy life can come to know that they have the righteousnesse of Christ fullfilling the law for them , neyther of these can hold .

For the first , that no man can have to doe with 1. That none have to doe with Christ but those that walk holily . Christ , or his righteousnesse but that man that walks according to the spirit , that walks in a holy way , and not in sinfull courses , this is contrarie to the streame of the Gospell . Why ? Because the Gospell all along offers Christ to sinners , to the cheife of sinners , to aliens , and to the ungodly .

Then againe if this were so , sanctification 2. Sanctification should be before justification . should be before justification , a man must be holy before he should be justified .

As for the latter sence , to wit that the Apostle should meane this , that no man can know any other way that the righteousnesse of Christ did belong to him , but only , by not walking after the flesh , or by walking after the spirit ; this cannot be neyther : for however we may know a little in a way of sence by our walking , yet the maine way to know our justification is the same way that we come by justification : for faith is the evidence of Justification cheifly known by Faith . things not seen . The maine evidence whereby I know I am justified , is because the word of faith sayth so , the word tells me so , and faith evidenceth it . That faith that I beleive by , it shewes me that I beleive . Therfore though I be inconstant in my way of grace , that to sence shewes me a little , yet it doth it not solely , and cheifly , and primarily . So that this is the substance of it ; that that sence which godly reverend men give of this place , it is true , but it is not all , nor the first , and the cheife part of the meaning of it .

Secondly , flesh in the Scriptures , and so here 2. Flesh taken for Jewish priviledges . and in diverse other places , it may be understood concerning the priviledges , those various prerogatives , and priviledges , that the people of God , the Israelites had in a naturall , fleshly way , from Generation , to Generation . Being borne of such Parents , of such Tribes , they had such priviledges belonging to them , they had the Oracles , and the Covenant , and the Tables , &c. And this is called flesh : and I doubt not , but the Apostle had this in his eye . Sayth he ; The righteousnesse of the law is fulfilled in us that walk not after the flesh . As if he had said , doe not think because you are of the seed of Abraham , or because you have the Covenants , and Circumcision , and that you are borne of such Parents , that therfore you shall the sooner have this priviledg to have the law fulfilled , take heed of that , for now it springs from another root , and it comes now in a spirituall , and not in a fleshly way as it did before : for they had their mercies generally in the Old Testament according to the flesh : that is , by Generation , I saak as he was Abrahams Son , and Jacob , his Son , &c. but now it is in a spirituall way .

Now that flesh is so taken in Scripture , I will give you that one place in , Phil. 3. 4. Though I might also have confidence in the flesh sayth Paul , If any man thinketh that he hath whereof he might trust in the flesh , I more . What doth he meane by flesh here ? He tells you . Circumcised the eight day , of the stock of Israell , of the Tribe of Benjamin , an Hebrew of the Hebrews , as touching the law , a Pharisee ; concerning zeale , Persecuting the Church : Touching the righteousnesse which is in the law , blameless . As if he had said , I had all the priviledges , if any man might boast in the flesh , I might , I am an Hebrew of the Hebrews , a Gentleman of the best descent , &c. So in 2 Cor. 11. 18. Seeing that many glory after the flesh , I will glory also , yee suffer fooles gladly . Wherein any is bold I am bold also . Are they Hebrews ? so am I , are they Israelites so am I , are they the seed of Abraham ? so am I. They had priviledges beeing Israelites more then other People , and this is called flesh . So I am confident that the Apostle had this in his eye , in a speciall manner , when he saith , They that walke not according to the flesh . And you shall find that they attributed all priviledges to them because they were Israelites . As you see in Mat. 3. Say they , We are the Children of Abraham . Sayth John The Jewes boasted of outward priviledges . Baptist . Ye are a Generation of Vipers . And so in John 8. Say they , we are free men , we are the Sons of Abraham . Sayth Christ . Yee are of your Father the Devill . See , the Gospell takes away that fleshlyness , and puts all in another streame and course , and way . The Apostle aymes at that here , when he sayth . Those that walke not according to the flesh . As if he had sayd , you shal never have this righteousnesse to satisfie the law the sooner because you are the Sons of Abraham , no more then if you were Scithians , or Barbarians .

Thirdly , and lastly , the maine , and cheife 3. Flesh taken for the old Covenant of works . meaning of this place is this , though the other be included , when the Apostle sayth those that walk not according to the flesh , but according to the spirit . By flesh , here the Apostle meanes walking according to the old Covenant , according to the Covenant of works , in the way of the law . And by spirit is meant walking in the way of faith , or in the way of the gospell , or in the way of Christ . There be diverse expressions in Scripture that help us to understand it , as in Rom. 4. 14. It is called , they that are of the Law , that is , those that walk according to the law . In Gal: 3. there are two or three phrases , Received ye the Spirit by the works of the law , or by the hearing of faith . The walking according to the spirit is the hearing of faith : and it is twise there , they that are of faith , they that are of faith . To be of faith , and to walk according to the spirit is the same ; to be of the law , or of circumcision , is to walk according to the flesh . In Rom. 10. 5. The righteousnesse which is of the law sayth on this wise . The righteousnesse of the law , that is , the way of the law : that Scripture sets out the way of those that walk according to the Covenant of works ; now the way of the law is the same as walking after the flesh : and sayth hee , the righteousnesse of faith sayth on this wise ; that is , the grace of the Gospell , or the way of faith . So the meaning is this , we neare of a glorious privilidg that the righteousnesse of the law is fulfilled in us , and there is no man in the World can get it by his owne works , or in reference to the Covenant of works , no not Abraham himselfe , but it is meerly by Jesus Christ . Therefore if any of you think to have this righteousnesse fulfilled in him , and goe in the old way , to Mount Synai , to the Covenant of Works , he is deceived , he shall never have it , but by walking according to the spirit : no man can injoy this privilidg by a Covenant of works , by their owne doing , by seeking to fulfill the law of God , by their owne righteousnesse ; but they that walk after the spirit : as if he had sayd , doe not mistake me , it is a great priviledg to have the law fulfilled for you ; but it is not by your owne strictness , and zeale : and though some of you goe further then others , yet none of you can attaine the fulfilling of the law that way : for all are come short . Rom. 3. But it is those that walk after the spirit , that is , those that seeke it in a way of faith , in another , not in themselves ; those that seeke it according to the principles , and directions of the Gospell .

Now , because I know this Exposition is harsh to many of you ; ( Though I exclude not the other ) therfore I shall endeavour to shew you three things .

First , I will proove clearly out of the Scriptures That flesh is so understood that this is the meaning .

Secondly , I will give you a reason why that is the cheife meaning .

Thirdly , I shall give you a few Reasons why the Apostle saith that they that walk according to the Covenant of Works , walk according to the flesh , and they that goe according to the way of faith walk according to the spirit .

Concerning the First , that flesh is often taken 1. prooved by Scriptures . clearly in this sence , I will give you some places of Scripture . Gal. 3. 3. This I would learn of you , received you the spirit by the works of the law , or by the hearing of faith ? Are ye so foolish , that having begun in the spirit , are you now made perfect in the flesh . We see in Chap. 1. They are called to the grace of Christ through the Gospell , Gospell principles were rightly and savingly practised among them ; and after there came some among them that perverted them ; and sayth he , are ye so foolish that having begun in the spirit , and have had Christ crucyfied among you , that now you will be made perfect by the flesh ? That now you will goe , and seeke justification , by your owne works , and goe about to keep the law , &c.

Another place is in Phillip. 3. 4. Though I might also have confidence in the flesh , and then he speakes of the priviledges of an Israelite : and if you looke further , Vers. 7. I count all these loss that I may win Christ , and be found in him , not having mine owne righteousness which is of the law , but that which is of the faith of Christ . So by flesh he meanes the righteousnesse of the law , which he throwes away , for the righteousnesse which is of faith .

Take another place , Rom. 10. 5. Compared with Rom. 6. 14. Sayth the Apostle , sin shall not have dominion over you , for ye are not under the law , but under grace . When you were under the law , and walked after the flesh , sin had dominion over you , and you obeyed it . Here is a paralell place : for sayth the Apostle , When you were in the flesh , the motions of sin by the law did Work in your Members . When you were in the flesh , that is , when you were under the law , then the motions of sin did work . But now sin shall not have dominion over you ; because you are not under the law : you are not in the flesh , you doe not walk according to the flesh . And that I suppose is the meaning of that Scripture . 2 Pet. 2. 10. The Lord knoweth how to deliver the godly , and to reserve the wicked to be punished ; but cheifly those that walk after toe flesh , in the lusts of uncleanness . Now if you take walking after the flesh for sinfull wayes , it would be the same , as if he had said , there are diverse people that walk wickedly , but cheifly they that walk after the flesh : for all people naturolly walk after the flesh : but these were a peculiar people that the Lord would bring judgements on , and they walked according to the flesh . Who were they ? They were most of them Jewes , they were Adams Sons , that walked in the old Covenant , cheifly they that walk according to the flesh ; that is the meaning of it , or else he would not have said according to the flesh : for every man naturally walks according to the flesh .

So in this text , Who walke not according to the flesh but according to the spirit , and in the 8 Verse of this Chapter . They that are in the flesh cannot please God . Now I shall open that by another Scripture , Heb. 11. 5. Where it is said that Henoch pleased God . We read of Henoch . Gen. 5. 24. That he Walked with God ; he walked not according to the flesh : now sayth the Apostle , without faith it is impossible to please God ; now he that walks in the flesh cannot please God . Why so ? He that goes not in the way of faith by Jesus Christ , he cannot please God . By beleiving I please God , by walking in the obedience of faith to God , I , and my works please God . Now to please implies one that was offended before : all my doing cannot please God , but my beleiving , presenting to God a perfect righteousnesse by faith pleaseth God , and then all my works are accepted . There are two words for it in the Originall . One signifies to please one that hath been offended : another is pleasingnesse with one that hath not offended ; as my child pleaseth me though he have not offended me ; but the other is to be pleased with one that was an Enemy before , one that was against me , that is now received to favour . So I have told you breifly some Scriptures to shew you that flesh is taken in this sence .

Now the maine reason of it why I beleive this It is the scope of this Epistle to be the cheife meaning of it , is because that I see clearly that this is the cheife drift and scope of this Epistle , and if I may speake without disparagement , there is nothing more methodically layd downe ; and this is spoken to bring them from the way of works , to the way of faith . But I hasten .

Why doth the holy Ghost call walking after the Covenant of Works , and after the law , walking after the flesh , and the other walking after the spirit ?

The reason is , because there is so great affinity , 3. Why walking after the Law is called walking after the flesh . and nearness between walking legally , and walking sinfully that they are promiscuously in Scripture taken one for another . For let a man walk , and endeavour , and doe his best , according to the law , and not by the Gospell , he shall be sure to walk 1. They are taken one for another in Scripture . sinfully , and carnally ; there is no help for it . If he be under the law , sin will have dominion over him : and if he go after the flesh , the motions of the flesh will bring forth fruit unto death . Sin , and the law are ( as it were ) of so near a kin , that the law makes sin more sinfull , and the more a man strives to keep the law , the more he sins . The Apostle brought it so neare that people were ready to speake non-sence , that the law was sin . He prevents the objection , Is the law sin ? O no , sayth he , sin is the transgression of the law . So that a man that walks according to the law , and not according to the way of the Gospell , in spight of his heart he shall walk according to the flesh , that is , according to the lusts of nature , he can never walk holily , let him doe what he can .

A second reason why it is called flesh , is in allusion 2. In allusion to the allegorie . Gal. 4. to the two Sons of Abraham : as we see in Gall. 4. 22. The Apostle there , speaking of these two Covenants , he sayth , Abraham had two Sons , ●he one by a bond-maid , the other by a free Woman : But hee who was of the bond-woman was borne af●er the flesh , but he of the free Woman was by promise , which things are an allegorie ( or a comparison ) ●r these are the two Covenants , the one from Mount Sinai , which gendereth to Bondage , which is Agar , ●r this Agar is Mount Sinai in Arabia , and answereth to Jerusalem which now is , and is in bondage with her Children . But Jerusalem which is above is free , which is the mother of us all . He is proving that the old Covenant was to be done away , Agar was to be throwen out with her Children . He prooves that those two Sons of Abraham , Ishmaell , and Isaak , were types of the two Covenants that Ishmaell and Isaak Types of the two Covenants . God made with mankind , the Covenant of Works , and the Covenant of grace . Now the Covenant of Works he compares to Ishmaell , that was borne after the flesh , as other Children were , Abraham went in to Hagar , and she conceived , and bare a Child as other Women . But Isaak was not borne after the flesh , all Fleshly wayes could not produce Isaak , he was a Child of promise , and the spirit of God breathing in the promise , and working mightily in Abraham , and Sarah , Isaak was produced . This is an allegorie , there is a great Mysterie that you think not of , when you read of Ishmaell , and Isaak . By Ishmaell is meant the Covenant of works , and the principles of it , and the practicioners of it , and they walk according to the flesh , as Ishmaell did : and by Isaak is meant the Covenant of grace ; and those that goe that way , are Children of promise , as Isaak was . So God hath set this comparison and I conceive the Apostle alludes to it , and calls it a walking according to the Flesh . As if he had sayd , thou shalt never have this righteousnesse by walking in the way of thy Father Ishmaell , by Mount Sinai in Arabia , by walking in the law to turne away the wrath of God : but if thou wilt get this righteousnesse thou must walk according to the spirit , thou must get the spirit , and be a Child of promise .

The third , and last reason that I shall give , why it is called walking according to the Flesh , is because of weaknesse : for Flesh is put for weaknesse ; as the Scripture sayth . They are Flesh , and not spirit ; that is , they are poore weak things : so , those that walk in that way , in the way of the law , they are weak creatures ; there is nothing , but wishing , and woulding , and covenanting , and promising , and protesting , and vexing , and fretting but there is no strength . Now one Saint that is truly planted in Christ , and the Gospell hath truely taken place in his heart , he hath more strength then five hundred of the other . Sayth Paul ; I can doe all things , I can want , and I can abound , I can goe to Prison freely , I can rejoyce with them that rejoyce , and mourne with them that mourne . Because the spirit that dwells in Christ , and works effectually , the same spirit dwells in us , and works in us . Therfore that is the meaning of it ; they that walk after the Flesh ; that is , they that goe after the law , they are weake , they tugg , and are never the nearer Heaven ; and if they should live a thousand yeares they would be no better , but wishers , and woulders , and say I have a good desire to doe as the Preacher sayth , but I have no power .

Let me conclude with one word of Use , from all this that hath been sayd , which I hope you Vse . That few shal be saved . will consider of . From this Doctrine thus opened , you may hence see the saying of our Lord Jesus Christ verified , and made good , that few shall enter into the Kingdome of Heaven . Doubtless Paul did not looke on sinners , and Saints as we doe : we account every Professor , let his principles be what they will , eyther from the first , or second Adam ; if he begin to leave sin , and to performe duties , we account him a good man . But the Lord when he comes to judge , he will looke further , and examine us , and will ( I feare ) find abundance that shal never enter into the Kingdom of Heaven , even of those that follow good old Adam , I meane there are abundance of Professors , that have left corrupt Adam in his grosnesse , and follow good old Adam that is a sprig from that : they will abstaine from sins , and they will performe duties , and they will doe no wrong ; and all is but old Adam still . Now , good , or bad , if it be old Adam , it must perish , the bond Woman must be cast out .

Therfore you that are Professors , looke to your selves for the Lords sake , I am mistaken if there be not many hundreds of us that will be found the Sons of Ishmaell at the last day : many that make a great Profession , and many that make a greater profession then others , that are honest , spirituall , Saints before the World , before men : for when a man goes to keep the law , every light that comes into his soule intends his resolution ; every thing intends it in that course he is in ; and he may goe to the highest , and be the greatest Professor , and be ready for all duties , and yet be found a stranger to Jesus Christ : therfore look to your selves .

I remember Mr. Belton that blessed man , he divides the World for the fowness of them that shall be saved ; sayth he the greatest part of the World , two , or three parts of it , are most intire Heathens . In Europe here we have the most part Papists , and but a few that are Protestants : and among those parts there are few , that profess Religion ; and among those that profess Religion , there are very few that doe it in truth : as another godly man sayth ; take a multitude of Professors , that have been bred under the law , that have been bred on Mount Sinai , take a Congregation of such Professors ( as there be many such in Many legall Professors miscarry in their transplanting . England ) and let the Gospell come and be Preached rightly among them , to translate them , let a Minister of the Gospell come and say there is no damnation to them that are in Christ Jesus , and you are justified freely , and Christ hath fulfilled the law , and all is cleare ; whereas before there were feares least they were not righteous , and they did work hard ; now let a man labour to draw them to the Gospell , and to plant Christ and the principles of Christ in their hearts , and I feare that there is not one in ten but will miscarrie in the remooving as you find it often with your Trees when you remove and transplant them . I say abundance of those Professors will come to nothing ; for when the feare of Hell and damnation is gone from their conscience , when the Whip is gone , they will turne the grace of God into Wantonnesse . Nay , some will turne downe right Enemies , and persecuters of the Gospell , as the Pharisees ; and of those that would come in , in all probabilitie , in removing and translating them from the law to the Gospell , there is not one in ten but would turne the grace of God into wantonnesse , and there goes all their Religion . The way to Heaven is narrow , our Lord Christ saith , and I think it will be found far more narrow then we conceive of it .

Therfore as another godly man sayth , we are exceedingly mistaken in judging of Professors , we looke upon them , and those that begin to amend from their sins , we call them Professors . But this Professors to be judged by their principles . is the true way of judging ; that there are but two roots in the World , the old Adam , and the new Adam . There are but two Covenants , Sinai , and Jerusalem , there are but two wayes of walking , after the flesh , and after the spirit , after the law , and after the Gospell . Now I judge him to be a Saint , and a beleiver , and God calls , and ownes him as a Saint ; though he be weake , and be not so glorious in the eye of the World , as many formall Professors ; yet if I see any principles of the Gospell in him , if there be a little of Christ in him in power , though it be but in a little measure , and he can pray but little , and he cannot keepe fasting dayes , and dayes of Humiliation so plausibly ( as many that make a Trade of it in this Cittie ) yet if that prayer , and repeating , and reading , and hearing , or preaching , or whatsoever it be , if it flow from the Lord Jesus Christ , as a naturall , man knowes naturall things , soone Saint knowes another , the spirit of God knowes the things of God .

It is true we all of us have a great deale of flesh , The best have somwhat of old Adam in them . and there is somewhat of good old Adam , as well as of corrupted Adam ; but surely we ought not to conceive him to be a Saint , let him be never so glorious in the eye of the World , and in the performance of duties , if there be not somwhat of Christ in him . You may see a poore despicable creature , and see a great deale of Christ in him , and on the other side you may see great Professors that are Ringleaders of others , and yet there is not a jot of Christ in them , but all is old Adam , scrued up in his brave parts , and all is but Flesh , a little more Resined ; and he that is Flesh , and all that is Flesh , cannot inherite the Kingdome of God .

Looke to your selves seriously , especially you that are most emynent , that think best of your selves , that are ancient Professors , unless you look to your selves , you may take a great deale of pains , and when all comes to all , after all your praying , & fasting , and repeating , and preaching , you may be found to be nothing in the world but men that walk according to the Flesh , that is , according to the refined , and well educated principles of old Adam , you may be Ishmaeils , and be built upon Mount Sinai when all is done .

Therfore I say we may hence learne to judg How to judg who are Saints and who not . rightly of Persons , who are Saints , and who are not , who are the Children of God , and who are not . For in most things we doe not judg rightly , we doe not judg as God judgeth . We usually judg of men , and things , according to naturall wisdome , or according to some distinctions , and desinitions that we have of things , in that naturall divinitie we have . As for instance . If a man leave his drunkennesse , and whordome , and come up to some kind of holinesse in his lips , in appearance , if he come to heare Sermons , and repeat them , and pray a little in his Familie , that man we call a Saint , a godly man , and it may be , he may be so , and it may be not so . Now the way that God judgeth of all men , is as they are the Children , oyther of the old , or of the new Adam , and not according to such a proportion of strictness in their lives : for the Pharisees went beyond many weak Professors , in common righteousnesse .

And this should be a mayne ground of our Ground of fellowship with others . communion , and fellowship , and delight in others , whether in Churches or otherwise . It should not be grounded on this : if such a man be of my opinion in such things , if he agree with me , he is for me ; and another that agrees with another , he is for him . These kind of communions will proove nothing but faction in the end . But the true communion is when Saints together keepe fellowship , Church fellowship , or other upon spirituall grounds . That is , when Christ in his soule , and Christ in myne close together ; this is the maine ground that makes communion , and fellowship , whatsoever comes in besides that is additionall , but if there be a communion of people without this , I say it will proove but faction , but walking according to the Flesh .

I should shew now what course we should take to bring our selves to spirituall walking .

And Secondly what they should doe that God hath brought up in some measure to this condition . But I must leave that till God give another opportunitie .

SERMON IIII. Rom. 8. 4. That the righteousnesse of the law might be fullfilled in us who walke not after the flesh , but after the spirit .

THERE were three Lessons that the Lord did Teach us from these words .

The First is implied in the begining of the Verse : that

Every man is bound to get him a righteousness to fulfill the law of God .

And Secondly , that

All those that rightly beleive in Christ have in them a righteousnesse perfectly to fulfill it .

And Thirdly , that

Those that thus beleive , and have this great priviledg ( for it is the Foundation of all others ) they are knowne , or described by this , they walk not after the Flesh , but after the spirit .

The two former I have finished , I entred upon the third the last day ; I opened it at larg , and prooved it to you , and came to make one Use of it .

That from hence we may learne how to judg of Use . How to judge who are Saints and who are not . Persons , how to judg of those that are Saints , and those that are not Saints , not according to some kind of holynesse they may come up to , but according to the principles they walk by , eyther as they walk according to the Flesh , or according to the spirit . For I told you there be diverse Profesors among us , that it may be , are emynent in the eye of the World , before men , yet when all coms to all , their fasting , and praying , and preaching , and repeating , &c. will be found to be nothing in the World but a walking according to the Flesh , that is , according to the refined , well educated principles of old Adam . But I shall goe on a little further .

Therfore in the next place , the Question will be : how shall I know whether I walk according Use . 2. How to know whether we walk according to the spirit . to the flesh or according to the spirit ? How shall I know whether I be one of those that walk according to the spirit ?

I will only give you a few expressions of it . ( I will not say signes ; for it may be you could not all beare that word ) and these expressions are most of them layd downe in this Chapter , and hereabout ; whereby you may have a guess of it , whether you be men that walk according to the spirit or no.

First you shall find in Rom. 6. that those that 1. Such are dead to sin . are under grace , or that walk according to the spirit , sin is destroyed in them , they are dead to sin , and alive to righteousnesse . And there are many expressions of the same thing in diverse phrases . As in Vers. 6. Knowing this , that our old man is crucified , that the bodie of sin might be destroyed that henceforth we should not serve sin . If thou be a man that walkest according to the spirit , thou canst say the body of sin is destroyed , and thou doest not serve sin , Then it is sayd in Vers. 11. That those that are under grace , they are dead indeed to sin , and alive to God ; that is another expression . And in Vers. 12. Sin shall not raigne in their Mortall bodies , that they should obey it in the lusts thereof . And in Vers. 13. Yeild not your members as instruments of unrighteousnesse . And in Vers. 14. Sin shall not have dominion over them . So , there are diverse expressions of one , and the same thing . Now from all ( for I cannot open them particularly , how much is held forth in each of these expressions , but to help thee to see a little the State of thy soule ) I would gather these three things from all these expressions , there is I say meant by them these three things .

The first thing is this , that those that walk according 1. Sin is dead in respect of guilt . to grace , and according to the spirit , sin is dead in them . That is , they are dead , in respect of the guilt of sin , they doe see , and understand in some measure , that Jesus Christ by his death hath abolished , and destroyed , and done away all their sins , in respect of the guilt of them ; they are not under the law in that respect . They see that there is a full righteousnesse in Jesus Christ , that hath satisfied the law , and so their sins are done away , that they shall never condemne them . This is one thing .

Now a man that walks according to the flesh , he sees not that , neyther can see it : for these things are spirituall . Now take a man that walks according to the flesh , that is , according to the most refined principles of old Adam ; and he alway carries guilt upon his Conscience , he will alway be as a man that is rouling of a Snow-ball , the more he goes on in his Service , the more guilt , and horrour . But a man that walks according to the spirit , let him be weake or strong , he sees this in some measure ( and probably for the most part ) that his sins are done away , and that there is no condemnation to him , because he is in Christ , and beleives in him : therfore as it is . Rom. 5. 7. He that is dead is freed from sin , or justified from sin . That is one thing .

Secondly , in all these phrases this is held forth 2. Sin is dead in respect of the power . to us ( as I understand ) that a beleiver being planted into Christ ( for so he looks upon himselfe ) and ingrafted and united to Christ , in respect of the power of sin he accounts it as dead : that is , when he sees any sin stirring in him , he considers , I am one with Christ , I am planted with him in his death and resurrection , and this sin was condemned when Christ was condemned , and as sure as Christ did die , this sin must die ; therfore he looks upon all his sins and lusts , as things that are gasping for life , as things that are ready to die , and that will surely die , as surely as Christ did die .

Another man that walks according to the law , when he sees sin in him , and finds lusts to rise in his soul , he sayth as David in another case . Surely I shall one day fall by the hands of Saul . Surely , I shall prove an Hypocrite , one time or other , this sin will break my neck , and so he is discouraged , and his heart is hardened . But a man that is under grace , that walks according to the Gospell , let sin be never so strong and prevalent , he looks on it as a condemned thing , he can triumph over it when it is strongest , and can say , I know thou must be layd in the Grave with Jesus Christ ; he reckons himselfe dead to sin . That is another thing .

Thirdly , and lastly , from all these expressions 3. They are more holy then others . here in Rom. 6. We gather this , that surely all those , that are under grace , or that walk according to the spirit , in some eminent way , are more holy , and more freed from sin then once they were , and then all those are that walk under the law , in some eminent way I say they are more holy , though I doe not say there is no sin in them , for then we should lye as John sayth , but certainly there is a power in their soules against sin , that is exceedingly transcendent in respect of the best morall men , in respect of the exactest men in the World , that walk according to the law , what else is the meaning of all this . Yee are dead to sin , and sin shall not reigne and have dominion over you , and you shall not yeild your members as instruments to sin ? Shall we turne all this into speculation ? No , certainly , there is some eminent , reall holynesse and power against sin that they had not before . Therfore saith he , What pleasure had you in those things whereof ye are now ashamed ? those sins that you committed before , you are now ashamed of them .

And let me looke a little upon my owne soule , or appeale to you , take any man , or woman , that understands what it is to be under the law , what it is to walke according to the Covenant of works , and according to the flesh , and what covenants , and resolutions , and promises , and fastings he had , and let him looke upon himselfe , what he is now since he hath knowen a little of Christ , and hath knowen that he is a justified Person , and that he is dead to the law , and the like . I appeale to you , whether you doe not feele a strange power in your soules killing , and subduing sin , that you never imagined before , or almost hoped to have . There are some Saints that I know , that when they came to know a little of Jesus Christ , they have found a power to subdue their sins , that they did not hope for in their other condition , they were so strong ; it is an emynent power . A poore Saint that sees another tugging , and striveing , and wrastling , and bustling with his corruptions , he knowes that there is a sweet power in his soule that pulls downe the highest , and proudest imaginations . As a godly man sayth , there is as much difference between a man that walks after the flesh , according to the law , and he that walks according to the spirit , as betweene a man that is in a great Lyter or in a great Boat , that is fast upon the sand , and there are it may be a dozen or twenty men tugging and striving to get it off , and yet it sticks : and another man that is in a Boat upon the water , and needs onely to hoist sayle , and sit downe and it is gone , he goes with winde , and tide . So a man that walks according to grace , he can go as a child , and speake loving , and plaine words to his Father , and get power over his sins , that all the bowling , and roaring , and crying of another a whole Yeare together cannot doe . It is so , and all you that know what grace is , know it . That is one thing : therefore consider this , if thou walke according to the spirit , thou art dead to sin . That is , in respect of the condemnation , and guilt of it , thou hearest that Christ hath fulfilled the law , and that sin is done away .

And secondly in respect of the power of it ; thou canst looke upon it as a dying , gasping thing , that must die , and thou canst tread on it through the death of Christ .

Thirdly , thou findest no lust so strong in thy soul , but thou canst ordinarily bring it downe ; thou canst bring it to the obedience of Jesus Christ : another man may throw his cap at his sins , and be wishing , and woulding all the year long , but there are strong lusts in his soule that will not out . Therefore sayth the Apostle , when you walked according to the law , the motions of sin brought forth fruit unto death : inevitably it will be so .

Then further you shall finde the fruits of walking Fruits of walking according to the spirit . according to the spirit . I will but name them to you , and wish you to consider of them . You have many set downe in this Eighth to the Romanes .

When a man walks according to the spirit , you shall see this is one fruit of it , a spirit of adoption whereby we crie abba Father . As many as A spirit of adoption . are led by the spirit of God , they are the Sons of God : for ye have not received the spirit of bondage againe to feare ; but ye have received the spirit of adoption wherby we crie abba Father . That is one fruit of it , as soone as a man comes to walk according to the spirit , he hath not a spirit of bondage any more . What is that ? It is nothing but this , a temper of soule like a slave , just as you may conceive of a Spirit of bondage what . man that is taken Prisoner in Turkie what temper he is of , he is glad of a crust of bread , and he feares whipping and beating , and ( it may be ) killing : such is the temper of a mans soule in a spirit of bondage : when one is in such a temper that he is alway in feare of being whipped , and scourged , and he hath hard thoughts of God , and he feares that he shall proove an hypocrite , and the like . Now sayth the Apostle we have not that spirit , but we have the spirit of adoption , whereby we crie abba Father . That is , there is a sweet temper , such as is in a loving Child to his deare Father , there is a boldnesse , a love , and delight , and rejoycing and a sweetnesse , &c. This is one fruit of it , therefore as far as thou art under horrour , and mopeing , and howling , and crying , thou commest short of walking according to the spirit : for thy soule would be alway full of sweetnesse , in the greatest affliction , if there were a spirit of adoption ; and under the worst sins thou doest commit , though their would be sorrow yet thou wouldest be full of sweetnesse and joy . That is one thing .

Againe , another fruit , and consequent of it , is Raysing up of the spirit . that the spirit of God beares witnesse with our spirits that we are the Children of God . If thou wilt be lead by the spirit , and walk after the spirit , the spirit of God will witnesse with thy spirit that thou art the Child of God . What is that ? the meaning of it is this ( as I understand ) the spirit of God will rayse up my spirit , to be able to see , and know , that I am the Child of God , for the spirit of a man , knowes the naturall things of a man , and no more . But the spirit of God witnesseth with my spirit , that I am the Childe of God , that is , hee rayseth up my spirit whereby I may see , and know , that I am the Childe of God : that as before by my owne spirit I was able to know whether I were poore , or rich , whether I were sick , or well , whether I were beloved , or hated : So now my spirit is raysed by the spirit of God , I am able to reflect upon my selfe spiritually , and look upon my selfe as beloved , and chosen , and holy , and called , and justified , and this in a spirituall way .

Thirdly , here is another expression of it , and An earnest hope . that is , an earnest hope , or expectation , of the glory that is to be revealed . I find , and observe little of that to be in Professors , and I have oft marvailed at it , and the reason is , because they have not the spirit of adoption , and walk not fully according to the spirit , therfore they are not filled with those expectations , and those earnest desires , that the Saints were ordinarily in the primitive times . Sayth the Apostle in this Chapter . The creature groaneth and desires to be delivered : and not only they , but we our selves , which have the first fruits of the spirit , we groane within our selves , waiting for the adoption , to wit the redemption of our bodie . The meaning is , there is no man knowes what that glory is , that is to be revealed ; nor no man what it is to looke for it , and expect it . The word in the Originall is ( as one sayth ) as a woman looks for deliverance when her paines are on her . O! she would faine be delivered , or as a man in Prison that looks for his freind out of a window , he puts out his head , and looks , but he cannot get out , though he faine would . Such an earnest hope , and expectation , and desire there is in the Saints that walke according to the spirit , to see Jesus Christ come , and to enjoy that glory that is to be revealed .

There are many more expressions there , that are the fruits of it , as the spirit of supplication , Vers. 26. And there is also a triumphing over all our spirituall enemies . Vers. 31. What shall we say then if God be for us , who can be against us ? &c. And then , there is an absolute dependance upon God for all things . He that spared not his owne Son , but delivered him up for us all , how shall he not with him give us all things . And then there is also a patient suffering of all afflictions . Sayth the Apostle Vers. 18. I neckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed . And then there is lastly , an absolute , eternal union with Christ Jesus , in respect of his love . I am perswaded that neither death , nor life , nor Angels , nor principalities , nor any thing shall ever be able to seperate us from the love of God , which is in Christ Jesus our lord : these are the expressions of the fruits of the spirit of God in the soule ; when men walk according to the spirit , when they walk according to grace . Take a man that walks according to the flesh , or according to the law , you shall find none of these kind of things in his soule . So much concerning that Use .

In the next place , as this Doctrine is a Touchstone , Vse 3. Tryall of our actions . whereby you may trie , and judg of mens persons : so hereby also you may trie your services and actions . I say this is a rule whereby you may come to know what your services are , what worth is in them . For as they only are Saints , who walk according to the spirit ( let the World judg how they will ) and those that walk carnally , according to the flesh , according to the law , are not Saints : so I say those actions or services of ours , that proceed from the spirit of God , they are only pleasing to God , and those that proceed from the flesh , from Old Adam , those are not pleasing to him . Now I say , by this we may trie our services , and actions , as well as our persons ; for there is the same reason for both , in all my actions , all that I expect from them , is that they be pleasing to God : that is the end of all that we doe ; for they cannot justifie us , that is done already , or if it be not they cannot doe it ; but all is to be pleasing to God . Now then the maine rule by which I am to judg of my actions , it is this , not to judg of them according as they are plausible to men , or according as they have affection , or enlargment in them ( as we call it ) but we are to judg of our actions cheifly ( if not principally ) by the principle that they flow from , if it be the weakest , and meanest action , if it be the least sigh , or prayer , if it proceed from the new Adam , the Lord Jesus , it is sweet , and pleasing to God , it is an acceptable Sacrifice . But if it be the most glorious thing in the World , if it proceed from old Adam , not only from sinfull Adam , but from naturall Adam , as he is called the naturall man , 1. Cor. 15. I say that that riseth from naturall wisdome , and invention , and understanding , and memory , &c. it is but flesh , and Whatsoever is borne of flesh is flesh , and as we say , Pepper is Pepper , that is , it is deare ; so flesh is flesh , that is , it is a filthy abominable thing to God . As it is in this Chapter , they that walk according to the flesh cannot please God . So that that is borne of the flesh , that service that ariseth from the flesh , that is done from the flesh cannot please God .

But you will say , cannot the actions that proceed from the principles of naturall Adam be pleasing to God ? — Every man knowes , that of corrupt Adam cannot ; but cannot that of naturall Adam ? as a man may pray meerly by a naturall wit , and bravely to please man , and to please himself , and he may preach by a naturall wit , and doe other Excercises , and doe them finely , cannot they be pleasing to God ?

No , this is a certaine rule , that there is nothing Nothing that comes from naturall Adam pleaseth God . that comes from flesh , from a principle of old Adam whither it be naturally good , or evill , there is nothing whether from pure Adam , or corrupt Adam , that is pleasing to God .

The reason is this , because , as it is Gen. 3. 5. That when Adam sinned against God , you know his punishment was , that he should die : he was not to eat , or touch the forbidden fruit , least he should die . Now when Adam eat of that fruit , you know the curse came upon him . And in reference to this you shall find those phrases in this Epistle , whosoever walks according to the flesh shall die , whosoever walks as old Adam , is in the State of the old curse , he shall die , and O miserable man , who shall deliver me from this body of death . He calls it a body of death , alluding to the maine curse of old Adam , which was that he should die .

Now when the Lord sayd that Adam should Adam to dye as a publick person . die for sin , conceive not , that the meaning is only , that he should die personally , that his person now should be subject to the wrath of God , to damnation of soule , and body , for ever in Hell : that is not the only meaning of it ; it is true , he fell under that , but the meaning is this also , that whole Adam , Adam as thou art a publike person thou shalt die , that whereas I made , and appoynted thee to be the spring , and Foundation , of all mankind , and every man in the World is to have thy Image on him , and I have filled thee with righteousnesse , and wisdome , and good things , that may tend much to thy happinesse , and thy posteritie , that thou mayest derive a principle to them to be like thee in good , and to be pleasing to me . But when Adam sinned , now sayth God , thou shalt die , I made thee a happie creature , and put abundance of excellencies in thee for thy selfe , and thy posterity as a publike person : but now thou hast sinned , and extinguished all that good . Now I will blast them all , thy wisdome , and thy righteousnesse , thy soule , and thy body , thy very being , Adam shall die . Thy person as thou art a private man , and as thou art a publike man , soule , and body , flesh , and bone , all that is in the , and all that comes from thee , shall die : this is that great curse that God laid on him , a curse of a great extent .

Therefore I say , whatsoever now ariseth from All that springs from old Adam condemned . the Sons of Adam , that springs from old Adam , be it good , or evill it is condemned to die , it must die , it cannot please God . As Adam when he had eaten the forbidden fruit , the Lord set an Angell with a Sword to keep the Garden , that he should come in no more . Just so now since Adams fall the Lord hath set a Sword as it were to keep men from all the principles of Adam , that those things shall never please God any more . Or I may say of it as Josuah speakes of Jericho when hee had pulled down and destroyed it ; Cursed be the man that buildeth this Citty any more . So when God pulled downe Adam for sin , the Lord layd that curse upon him , that he should never be a blessing that way any more , God would never looke on him , or any thing that should come from him any more : God would bethink himselfe of another way , but that way he would not meddle with . But now this is our fault , wee are still going to build Jericho againe . We are every man more apt to righteousnesse then to sin , such a righteousnesse as it is ; we are apt to goe , and build up the ruines of old Adam ; when we goe about the service of God , and to doe any thing for him : or as the people of Israel , Deut. 1. God bids them arise , and goe into Canaan , and then they would not , but by and by they would goe , and then God tells them they should never goe : So the time was that we might have gone the way of old Adam , when God made him righteous ; if we had continued so , it had been well , and the more we had endeavoured to be righteous that way , the more blessed we had been . But now we are fallen , and God hath cursed Adam to dye : now any one that goes that way is cursed , that goes about to repaire those old ruines ; no , saith God , doe not now anger me in seeking to be holy in that way as old Adam was : We must labour now to goe a new way and get the new Adam , Jesus Christ into our soules .

This is the reason why ( as it is cleare , in 1 Cor. Why godly men dye as well as other . 15. ) men must dye , why godly men must dye as well as the wicked , It is appointed to all men to dye . Why so ? The reason is this , because God in Paradise condemned old Adam wholly to dye ; therefore Flesh and blood cannot inherit the Kingdome of God , no peice of old Adam : therefore he being a publike person , and we being in him , that curse must be fulfilled , and wee must dye . All that belongs to old Adam must dye one time or other , Nolens , volens . Therefore as we beare the Image of old Adam , though we have some beginnings of new Adam , yet because we have the disposition of old Adam ( I speake not of sin , but ) of naturall Adam , wee are earthly as Adam was ; therefore we must lay downe this flesh and body , because of that great curse in Paradise , that Adam should dye , and all that are of him .

But you will say , why then doth not corruption ( that is a part of old Adam ) dye in the wicked in Hell ? You say whole Adam , corrupt Adam , and naturall Adam must dye : Now the wicked in Hell , they have sin and corruption World without end : for Caine is a murderer , and Judas is a Traytor to this time .

It is true , that corrupt Adam in the Saints must Sin remaining in the wicked in Hell , it is a curse . dye ; but that comes not by the curse , but it is by Christ , and is a blessing , and that corrupt Adam , sinfull Adam , lives for ever in them in Hell , it is a part of the curse ; for to live in sin , is to dye properly . Now in that wee shall have this flesh and blood dissolved , and shall have naturall wisedome and the like all dashed out , therein wee are common with them , that is of the curse , though God after ( by an after game as we may speake with reverence ) turned it to a blessing . But for the dying of corruption in us , that is the blessing of Jesus Christ , and no curse . It is a curse to live in sin ; therefore though Adam be wholly to dye , yet the wicked continue in sin , World without end , even in Hell . I meane there are the sins of the heart at the least . And in those places of the New Testament I conceive the holy Ghost alludes to this , as that in Rom. 8. They that walke after the flesh shall dye : Why doth he not say the plague of God shall come on them , but they shal dye ? It is as if he had said , doe you not remember that God threatned a curse in Paradise to flesh , and he that walkes after that shall dye ; for God hath sayd , Flesh , and Adam shall dye . And so Rom. 7. Who shall deliver mee from this body of death ? that is , from this body that God hath condemned to dye . Therefore I say whatsoever springs in us , and comes from us , from old Adam , it is a dead thing , that God cursed even in Paradice , and therfore cannot be acceptable to him .

Take the best piece of old Adam , and offer it to God , and it is as that strange fire that Nadab and Abihu offered , it cannot please God . Let me give you one chiefe instance that makes Divinity mistaken . my heart bleed when I think of it . That thing that you call Divinity , or those that you call Divines , they are good words of themselves ; for John is called the Divine : But that which you call Divinity , which is the great Idoll of the World , it is nothing but old Adam , a kind of godlinesse learned in a naturall way , a man learned after the old Adam as we learne Logick , or other things in the Universities ; and such a one comes and scatters this among people , and this you call Divinity , and he is a Divine , and yet this is abominable to God . And that is the reason why there are many Divines that Preach excellently , and yet God curseth it , Why ? It is old Adams wisedome , and invention , and brave parts , but God curseth the soule ; he curseth that Fig tree that it shall bring forth no more .

O Beloved that we would not suffer our selves as children ( I had almost sayd as fooles ) to be carried on wheeling in a profession of Religion , and to think it enough to carry it plausibly in duties , in observing fast dayes , and dayes of humiliation , &c. But that thou and I may be content to let all the Professors in the Towne to goe before us that way , let them be more gallant Professors in outward performances in all they doe : let it be thy care and mine to gleane the spirit of God after them ; let people say there is such a man made such a brave peice of worke , and such a man prayed excellent well , and prayed so long ; let us passe by these things , and if I can doe a little from the spirit of Jesus Christ ; and if God will frame my heart from the Lord Christ , and his spirit , to speake a few words to my Father , this is all I care for . And so for other things .

Therfore I beseech you , let this sinck into you . Why men are proud of their duties . That makes you proud ; that you cannot rule your hearts , but you are lifted up with pride , when you have done duties , it is because every fine thing you doe from old Adam makes you proud , you take all in the bulke , and consider not whence you doe things , you consider not how much of the old Adam , or of the new there is in your Prayers , and Duties . Therfore , let this be an universall , eternall rule , to know the worth of all your services and actions by , whatsoever is of the flesh is flesh , and whatsoever of my Preaching , and of your praying , and lending , and giving , and of your publike actions , if it be not from a spirituall principle , from Jesus Christ , according to the Gospell planted in you , it is of old Adam , and it is condemned , labour to leave that .

I shall conclude with one Word more , and Vse 4. To expect the fulfilling of Prophesies and promises . that is this , that this beeing so , that this is to walk according to the spirit . Then we should long very much for the fulfilling of those Prophesies , and Promises , that God hath made unto us concerning the latter times . There is no Saint almost now , that I know , but expects glorious times , only one Saint thinks that the glory of the Saints shall be in this thing , and another in that thing , but every Saint expects continually the fulfilling of those Prophesies , and promises set downe in the latter end of the Revelations , and they are glorious ones , whatsoever the meaning of them is , and I think the cheife thing there promised which shall be the height of our happinesse , that the new Jerusalem shall come downe from Heaven , mistake me not , though it be a consequent , yet it is not cheifly , and properly such a way of government , this , or that , or the other way , though it be true that Government will follow upon it , yet if the meaning of it were only to reforme our Churches ( though that were a blessing ) or that Christ , should come , and reigne here temporally , and give us Inheritances , and riches , and the like , truly a Saint would not long much for these things . But the New — Jerusalem shall come downe from Heaven , and abundance of blessings that shall goe along with it . What is that ? The meaning of New Jerusalem comming downe from Heaven , what . it is , we shall have the light of the Gospell clearly revealed unto us , and we shall have Gospell principles fully put into our soules , which by Antichrist , by Babilon we have been seduced of these thirteene or fourteene hundred yeares . For that was the mischeife of Antichrist , he hath kept us all his reigne under the old Testament with Altars , and Sacrifices , and Preists , and I know not what : every thing just as they used under Moses , and we are not wholly gone out of Antichrist yet . But the Lord will send a light into our hearts , to know the truth , in the power , and spirit , and to square our hearts to it . For that is new Jerusalem , if you compare it with Heb. 12. where the holy Jerusalem , the heavenly Jerusalem is clearly opposite to Mount Sinai : So compare it with Gal. 4. he tells us that Jerusalem which is above us is Mother of us all ; that is , the Covenant of grace , and the principles thereof in the soules of men . Therefore I wish that the Lord would set your hearts and mine a longing after that , that we may have more of the spirit of the Gospel , and of the Principles of the New Testament in us ; and then for matter of Government of Churches , those things would follow . For to set up Government and Discipline before this comes into the soule , truely it is to build Castles in the ayre ; for let a man take us , and frame us in the Independent , or Presbyterian way , in what way he will , unlesse the Principles of Jesus Christ in the Gospel be spiritually planted , it will be a fleshly Independent , and a fleshly Presbyterian service . Therefore labour chiefly for that , and pray the Lord to fulfill that , and then your Government whatsoever it shall be God will reveale it more fully . People are now generally going to build and order Churches , and I know not what , unlesse the spirit ( of the New Testament ) governe in the New Testament , it is a vaine thing thing ; for if wee have our former fleshly hearts , that walke according to the Law , and according to the flesh , all the Government in the World will never doe us good , because God hath cursed Flesh , and it will never be regulated , and brought to good .

And this also should move us exceedingly to Upon what ground to long for the comming of Christ . long for the comming of Jesus Christ to glory , for his comming to us , or our comming to him , and the reason of that you shall have in 1 Cor. 15. 49. a glorious word that hath dwelt much in my thoughts . I told you the reason why every man must dye a naturall death , because of that absolute grand curse that Adam did fall in as a publick person , and we being from him we must dye . Now here is the comfort of it ; a blessed word it is , As we have borne the Image of the earthly , so we shall beare also the Image of the heavenly ; that is , when the redemption of our bodies comes , at the day of Christ , then as we have borne the Image of the earthly , so we shall beare the Image of the heavenly . We have borne hitherto , and doe beare the Image of naturall Adam , we are all his Sons and Daughters , just like him in our wisedome and understandings , and bodies , and soules , poore earthly creatures , naturall , fraile creatures we are , and by that curse that was layd upon him we must all dye , and lay downe these earthly Tabernacles , these earthly creatures must be dissolved : As we have borne the Image of the earthly , not onely as we have borne the Image of old Adam , sin , and wickednesse , and pride , and frowardnesse ; so now we shall beare the Image of the new , not onely in respect of grace , and holinesse , and righteousnesse , that if I be in him all those corruptions of nature shall out , and I shall have a new nature . That is true , but that is not all ; but as I wholly beare the Image and shape of old Adam , his body , and soule , and senses , and all those must dye ; so when these bodies shall be raised , we shall as absolutely , and largely beare the Image of the new Adam the Lord Jesus in our body and senses , and all our whole man , soule and body , in respect of substance as well as quality ; we shall beare the Image of the second dam as lively and in as large an extent as ever wee bore the Image of the earthly Adam . Therefore that is a Not onely sinfulnesse but earthynesse troubles a Christian . great comfort ; I will tell you why , because it is not onely the sinfulnesse of a Christian that troubles him , but his earthinesse , so many distempers , and troubles , that it is a misery , the spirit is willing but the flesh is weake ; there is so much weaknesse , and earthinesse , and frailty , sometimes a mans heart is right for God , yet his head akes , or his stomack is full of wind , or he is weary , and wants sleep , there is some frailty or other . This is all earthly Adam ; all this shall be gone , and this kind of body and soule shall be altered and changed to the Image of the blessed second Adam , we shall put off our earthynesse as well as our sinfulnesse , and have his blessed compleat Image .

Now how glorious that shall be , as you never The glory of Saints in Heaven unspeakable . saw the first Adam , but onely by hear-say , and by reading of the Word of God , so you have not seen the second Adam , but you may partly know by the manifestation of his glory on earth , you have heard much of his glory , We saw his glory , as of the onely begotten Son of God ; we shall then see him , Phil. 3. 19. Our conversation is in Heaven , from whence we look for the Saviour , the Lord Jesus Christ , who shall change our vile bodies : He meanes vile , not onely in respect of sinfulnesse , but of dustinesse , of earthynesse , and weaknesse ; that they may be like his glorious body , according to his mighty working whereby he is able to subdue all things to himselfe ; that is , according to his usuall manner of working he can doe what he will in Heaven and Earth . We cannot conceive what an Imnge we shall have upon our bodies and soules , but according to his wisedome and mighty power whereby he is able to subdue all things , he will doe it .

Therefore let me tell you this , I finde few , or Saints formerly had more lively expectations of glory by Christ . none that have those live by expectations in these times of that glory that is to be revealed , that the Saints of old had ; See how they speake of it , What manner of love is this , that we should be called the Sons of God ? But yet it doth not appeare what we shall be ; for we shall be like him . And gird up the loynes of your minds , be sober and watch for the glory that shall be revealed . The Saints heretofore , more then halfe their hearts were in Heaven before hand . That is the meaning of that , Our conversation is in Heaven . Just as you see men that goe a long journey , or as you see people that have been plundered , that are returning to their owne homes , their conversation is there halfe a yeare before ; their hearts and their thoughts are there , and they wish they were there , and think the time long , and are thinking what they will doe , and what they will be , when they come there .

So , our conversation is in Heaven , the Saints doe so long after the glory that is to be revealed in the day of adoption and redemption of our bodies , that the most part of them is there already .

Now we doe not consider of this , because the new Jerusalem is not yet come into our hearts . We have not that Gospel-temper , and frame of spirit that the Saints had before .

That which remaines , is a little to shew you what your duty is that the Lord hath brought up to walk according to the spirit .

And two or three words I have to shew you how you should every one endeavour to attaine to it , or to attaine it more and more . But I shall leave that till the after-noone .

SERMON V. Rom. 8. 4. Who walke not after the flesh , but after the spirit .

IT is the Foundation of all our happinesse , to have the righteousnesse The foundation of a Christians happinesse . of the law fulfilled in us ; for thereby we are exempted from all misery , freed from all our enemies ; and therby we are made capable to enjoy all happinesse , and blessednesse . For all the misery that man suffers here , and hereafter , is because he hath not a righteousnesse to fulfill the law . And therefore whatsoever man , or woman it is , that the Lord hath bestowed this great priviledge upon , they must needs be in a blessed condition .

Now that we may know whether we are of that number , the Apostle tells us that they that have this priviledge , they walk not according to the Flesh , but according to the spirit ; which was the last thing I was upon . I told you what was meant by walking after the flesh , and what by walking after the spirit , I gave the Reasons of it , and made two or three Uses .

There are two things remaine , which I shall endeavour to speake of at this time .

First , you that have received the spirit of God , Vse 4. Exhortation to those that have the spirit , how to walke . and in some measure doe walk according to the spirit , and not according to the flesh , that the new-Jerusalem from Heaven is in some measure come into your hearts , I will give you a few Exhortations from the Lord , how you should carry your selves . That is the first thing I shall doe , and that shall be in four or five short words .

The first is this , that the Lord having called 1. Not to abuse this liberty . you to this glorious , free estate , to this free condition ; that you would take heed of abusing your liberty , that you would take heed of turning the grace of God into wantonnesse , as many doe . And by that I meane but two things .

That you would take heed of using your liberty as an occasion for the flesh .

And Secondly , of using your liberty so , as to give offence to your Brethren , or indeed to any .

I say first , beware of using your liberty for an occasion 1. Not to use it as an occasion to the flesh . to the flesh . That you shall have Gall. 5. 13. For Brethren ( sayth the Apostle ) you have been called to liberty , only use not your liberty for an occasion to the flesh ; but by love serve one another . The Apostle shewes them in that Epistle the glorious condition , and estate , that they were in through grace . And here in this Verse there are two things that he tells them , the one is implied ( it is worth observing ) yee are called to liberty . That The Gospell brings liberty is , there is a freedome , there is a liberty in the Gospell in diverse things that did seeme to be sinfull when ye were under the law , for else what sence can you make of this , ye are called to liberty , onely use not your liberty for an occasion to the flesh . For we find that the people under the law , eyther they made the law stricter , or looser then it was . And there is no man in the World that walks according to the law , but he makes many lawes to himselfe , that Christ hath not made . Now when the Gospell coms in clearly , all those lawes that you made of your owne head , vanish . Ye are called to liberty : that is , you see more freedome , you are not bound to every thing that before you were . Before you must not smile , it was a sin if you seemed to laugh , or smile , and a hundred such things . Now you are called to Libertie , but use it not as an occasion for the flesh : That is , take not occasion from your liberty , to live more sinfully ; to say you are made free , and others are tyed by the Law , and therefore you will live more carelesly , and loosely , and sinfully , ; take heed , and beware of that . There were some it seemes : I am sure there are some now , that all the liberty and freedome they heare off from the Gospel , or by getting off from the Law , it is nothing in the World but that they may goe on more in sin , and enjoy their lusts more freely ; this is to pervert the Gospel .

And what the end of these people shall be , you The danger of abusing gospel-liberty . may see in 2 Pet. 1. and in the Epistle of Jude . They are appointed to damnation . And their damnation slumbereth and sleepeth not . That is , they are going on amaine , they are going faster towards Hell then any Drunkard or Whormonger . A Malefactor never goeth so fast to death , as these doe to destruction ; when all the knowledge of liberty that they have is onely to give occasion to provide more for their lusts then before : Let us consider and take heed of that .

Another thing is , seeing you have liberty by 2. Not to use liberty for the offence of our Brethren . walking according to the spirit ( for where the spirit is there is freedome , that is certaine ) use it not for the offence of your Brethren . As some there are that when they heare they are free , are ready to say , I care not what all the World say , I know this is not a sin , and therefore I will doe it . Beloved that is farr from walking worthy according to the Gospel ; I became all things ( saith Paul ) to all men , that I might win some : I am under the Law to them that are under the Law , and without Law to them that are without Law . I became all things to all men that I might gaine some : So we must not please our selves , but one another for edification , Rom. 15. and condescend to them of low sort , Rom. 12. Who is weake ( saith the Apostle ) and I am not weake ? If thou see a man under the Law , fumbling and wallowing upon Mount Sinai , without the knowledge of the Gospel , despise him not , and say , he is a Legallist , and what have we to doe with him ? but endeavour to frame thy heart , and thy language , and carriage so suitable to him , that thou mayst win upon him , and so with others . This is the language of the Gospell , and the true way of the spirit of God ; when a man knowes his freedome , and yet he becomes all things to all men , that he may doe them good . There is one word , that I thinke is the word and will of God , and I desire that thou mayst take it so , and carry it with thee .

A second thing that I advise you to that are 2. To walke humbly . spirituall , that the Lord hath revealed a little of the Gospel to it , is this , that you would endeavour to walk humbly . O , walk humbly . Why so ? I will tell you why , because a man when he is under Because of the abundance of revelations in the Gospell . the law , he shall be twenty yeares striving for a little knowledge , or grace , and shall hardly get them : but as soone as ever a man comes rightly to Christ , and to know him , then there is such a flood of grace , and such abundance of Revelations , ( it is the Scriptures word ) there is such abundance of manifestations of GOD , and of the Image of GOD , when they begin to come in , that it is a hard thing then to keepe the soule downe , for spirituall things when they come in rightly , when the Floud-gates are open , they come in as Waves , one upon the back of another . For spiritull Gospell truths , multiplie in the soule a thousand fold , one lesson from another , and one Scripture opens another , and then there is no end , and then it is hard to keepe the soule humble . Therfore in 2 Cor. 12. When Paul was wrapt into the third Heavens , because of the abundance of Revelations that he had seene ( for he had seen and heard things that he could not utter , and speake to others ) he was readie to be proud , to be lifted up , and least he should be so , God sent a Messenger of Satan to buffet him . It implies , it was a hard thing for Paul the Apostle when abundance of Revelations , came into his soule , not to be lifted up . And this spoyles some honest hearts . I hope they are so , and that God will bring them home , that having been kept bare of food , as some Souldiers , that went to releive Glocester , when they came home to the Cittie , they killed themselves with eating full , and good food : So when poore soules have gone upon the bare Mountaines of Sinai , and then have come to the Pastures of righteousnesse , they goe so greedily , and are so taken , that if God be not wonderfull mercifull , they will be undone by being lifted up . Therfore beware of this , learne from Pauls example to seeke to the Lord to keep your hearts humble .

A third thing is this , endeavour to walk simplie 3. To walk simply . I meane to keepe to the simplicity of the Gospell . The Gospell , though there be glorious mysteries in it to feed the soule , yet notwithstanding it is a plaine , simple thing . Now here the Devill endeavours to undoe soules , as it is ordinary in this City , when men come once to understand a little of the Gospell , and to tast the sweetnesse of it , The Devill makes men sublimate Religion into notions . the Devill screws them up to sublimate all Religion into notions , to cleave a haire , and Religion will be all in Ideas and conceits of the nature of God , and of the creature . Whereas the Gospell is a plaine thing . Paul desired to know the death of Christ , and the power of his Resurrection . And Paul teacheth Servants how to obey their Masters , and Masters how to carry themselves to their Servants , and Wives to their Husbands , and such simple plaine things . Now these things are accounted nothing : that is the Reason that many among us , they doe more and more loose the Word of God unlesse it be about some sublime notions . If a Minister be upon such poynts , some high Ideas ( for they feed upon such ) that is worth the while ; but if a Minister speake of things that concerne their calling , or their sex , and condition ; that is plaine , it hath no tast in it , no more then the white of an Egg. It is a hard thing to keepe to the simplicity of the Gsopell As the Devill tempted our first Parents , God gave Adam and Eve sufficient knowledge to doe his How the Devill tempted Eve . will : and they had sufficient naturall knowledge , for they Named all the Creatures , yet notwithstanding shee musts neds goe from the simplicity of Gods will , and be curious , and shee must know good , and evill , there was the distinction , good , and evill , thought shee what kind of good , and evill , shee goes to this sublime conceit , and so was lost .

Now sayth Paul I am afraid of you least the Devill should beguile you so

I am loath to offend you : for I had rather win 4. To her the comfort of our priviledges . you , or else I could instance in twenty or forty conceits and distinctions , of things , Ideas , that are above the simplicity of the Gospell , and that is enough to make us leave them , because they are above the simplicity of the Gospell , and the excellency of the Gospell is not in those Ideas , but in knowing the power of plaine things , as the death of Jesus Christ . Every man in Jerusalem knew the death of Christ : but to know the power of that death ; keepe close to the simplicity of the Gospell .

Another thing is this , you that have knowne a little of the spirit of God , and have inlarged hearts , and enlightned eyes . Let not God rest till thou find the comfort , and power of what thou knowest . O , we know that the righteousnesse of the law by Christ is fulfilled in us , and the like : but we have not the full comfort of such a truth , and many others . We know Christ hath paid our debt , and that we are one with him , as he is one with the Father ; but we have not the power , and the comfort of these things .

Beloved , for thy comfort , know that Paul in a Pauls condition . sort was in thy condition . Phil. 3. Not as though I had attained or apprehended , but I would apprehend him of whome I am apprehended , and I would know the vertue of his death , and the power of his Resurrection . Paul saw something that he did not fully apprehend , but he would feele more of the power of Gospell , spirituall truthes , and if he saw that he wanted it , much more we .

O , doe not content your selves to have an old , frozen knowledge of Gospell truths , whereby you are able to proove that men are legallists , and that men are under Mount Sinai , and yet have cold , and frozen hearts , cold truths without life : therefore thinke of minding God of this .

Then lastly , labour to take heed that you be 5. Not to fall back from the light of the Gospell . not by any meanes bewitched so as to fall back from that little light in the Gospell that you have received , it is an easie thing so to doe . I doe beleive , ( and it is my comfort , and will be when I am farr from this place ) that the Lord hath enlightened diverse of you to know the Gospell , to know Jesus Christ a little clearer . Now I know not wha● the Lord may doe for you : but I say it is wonderous easie , you may under one quarter of a yeares fleshly Preaching , lose that that you have been under two or three yeares Preaching a getting . I have knowne , after a quarter of a yeares buylding up of my soule in the knowledg of Christ , and the setling of my faith , and assurance , I have heard one Sermon that hath routed and dasht all that work in my soule .

Therefore I beseech you beware , faith is a tender thing ; especially the light we have , that is but very weake , and very tender , therefore sayth Paul , Who hath bewitched you , you foolish Gallatians , before whome Jesus Christ hath been lively painted ? As the word signifies , Christ was drawne lively before the Gallatians and yet they did fall . If Paul that was an Apostle , and had the spirit of God in such a measure , laying open the spirit of Christ , and yet his people did goe back to Moses , and to Sinai , the Lord help , and uphold us . Therfore stand fast in your liberty in Jesus Christ . This is all in short I have to say to you for that . I hope you will lay up these words .

Now I have a few words of advice , and counsell Vse 5. How those that walk after the flesh , may come to walk spiritually . to those poor souls that do yet in a great measure walk according to the flesh , in one fashion or other . Their religion is a fleshly Religion , from old Adam , and according to the law , in a great measure . Now the Question is what shall they doe that they may be spirituall Christians , that they may walke according to the spirit ?

I will only name a few things . 1. Study the difference between the two Testaments .

The first is this , I would desire you to endeavor to studie much the difference between the two Testaments , the new and the old . I meane not the two Bookes , but the two Testaments , that we read of in Heb. 8. & Heb. 9. Whereof the one is faulty , and the other is excellent , the one is done away the other remaines . Studie the difference between them : for thereby you lay the foundation of your Gospell - happinesse : for there is the misery of many Professors , and will be their misery if they should live a thousand yeares , they jumble both Testaments , without knowledge , and distinction , and so they will never be better .

Another thing that I would exhort you to , is 2. To prize the spirit . this , to prize the spirit of Christ more then you doe . There is nothing in the Gospel but it is a Mystery , you cannot know it but by the spirit : and there is no duty in the Gospell to be done that can be done but by the power of the spirit . We may doe many things in the law by the strength of old Adam : in the Gospell we can doe nothing , but the spirit is all .

And that is the reason I think ( for I speake according to the grace given me ) why people now are left so bare , and poore , and confused , and know not which way to goe , or what to doe , they doe not prize the spirit of God .

Many men extoll Learning mightily , and it is Learning extolled to the disparagement of the spirit . accounted almost Heresie to commend the spirit of God . There are many men , I , and many Professors , that doe not love to heare a man in a few modest words to commend the spirit of God : but all must be by studie , and reading , and learning , and for the spirit of God it is a plaine meere Cypher , and there is an end . But my life on it ( if I had a hundred I would say so ) they shal be beholding to the spirit of God , and extoll him before they be taught spiritually ; they shall be willing to lay downe all their learning ( as I have seene a learned godly man of late ) even with the Plow-boy .

I do not say , but that learning is good for some Learning of what use it is . uses , and God may blesse it to help a man to expresse what he knowes , the better : but as I told you , Adam must die , he cannot by it come to know one jot , of the spirituall meaning of God in the Gospell , or one jot of power or assurance , to be happie , or to doe any thing for God : towards this , all learning is not worth a straw : therefore labour to extoll the spirit . And if any of you have a mind to learning , goe on , I discourage you not from it ; learning is a thing in another Element ; take paines and dilligence to be learned ; it is good to doe so . But if thou wilt be a Gospell Christian , thou must thank the spirit of God for all . Sayth Paul for all his learning , I am not sufficient to speake a good word , and he was a learned man , that Festus sayd , Much learning had made him mad . Beza in his Comment upon 2 Cor. 11. Where the Apostle sayth , Are they Hebrews ? so am I. Are they Jewes ? so am I. Sayth he , I never read in any Latine , or Greek Author , so much eloquence , and elegancie of speech , as Paul hath there : and yet he Professeth , he could not think a good thought ( for all he was learned so much ) much lesse doe a good worke . The will of God not knowne till we extoll the spirit .

As long as thou keepest the spirit an underling ; as a Cypher , as many of the clergie , and learned men , they extoll learning to the Heavens , and many of them upon purpose to despight the spirit of God ; as long as they doe so , they shall never know the will of God , We are not debtors to the flesh , but we must be debtors to the spirit , if we will have one true thought of Jesus Christ . O prayse the spirit , and prize the spirit . If you have any thought of Christ , thank the spirit ; if you have any glimps of him in your soules worth any thing , prayse the Spirit .

That is the reason that the Saints in the Booke How Saints of Old spake of the spirit . of God , speake not of the spirit of God , without some speciall epithite of commendation . Guid me by thy HOLY spirit , and sayth another , thy BLESSED spirit , and thy GRACIOVS spirit , and the spirit of GRACE sayth another . They never speake of it without some word that shewed their love to it , and their high esteeme of it . When the Lord shall come , and his spirit shall be advanced in the hearts of men , we shall have glorious times , and never before that , and those times will come . I remember Calvin on those Prophesies in I say , and Joell . The SVN shall be darkned , and the MOONE shall be turned into blood in that day ; Sayth he , the meaning is , all the excellencie that a man naturally hath , his learning , and endowments ; in the dayes of the Gospell , when the spirit shall come with his light ; when God shall exalt the spirit , The Sun shall be turned into darkenesse , and the Moone into blood : Men shal not so much esteem learning from Books , but learned , and great men , and Schollers shall come to one classis , and one rank , and forme with simple people , all waiting on God by his Word through the spirit . A man can take his Boy from Schoole that hath his Lattine and Greeke , and send him to the Universitie , and he assures himselfe that he shall be as good a Minister as his other Sonne , that , it may be , hath served the spirit seaven yeares , this is our way , and a hundred more , whereby we basely slight and disdaine the spirit of God , and doe not honour him , and therefore he will not honour us .

Thirdly , if ever you will be true Gospell Saints , 3. To be led by the spirit . you must suffer your selves to be lead by the spirit of God . That phrase you find oft in , Rom. 8. Gal. 5. If you live in the spirit , walk in the spirit , be lead by the spirit . We are not complementary to commend the spirit of God , &c. But give it scope to lead us . You must heed more what the spirit of God saith unto you , and what he works on you . If there come a place of Scripture in your mind , heare , and consider , whether the spirit of God hath not put it in thy mind , and would have thee studie it , and would have thee compare Scriptures . And when thou commest to doe any action whatsoever , not so much to advice , with this man , or that man , but what sayth the spirit ( I meane according to the light of the Scripturs ) harken to that more then what all the World faith . Therefore I have knowne some men that in their whole lives have often mist the will of God , in circumstantiall things usually , it may be for a yeare or two , or three and they have mist it againe in another thing , and in another thing . And when they have examined how this comes about , they can say if they had hearkned to the spirit of God , they had not done so , but they hearkned to men , and so went against the dictates of the spirit , in their conscience , they would heare what this man said , and what the other man did . But now the spirit will say to them , you see I would have shewed you the right way , but you would not give me scope , but made a Cypher of me . And for my one particular I doe not yet see how I should ever have mist the will of God since I knew him if I had hearkned to the spirit of God , if I had but observed so much light as the spirit had put into my heart . Now we Ballance the spirit with this mans example , and with the other mans opinion , and so , come home by Weeping Cross . Therefore give scope to the spirit , I meane not against the word , or above the word , but still I meane the spirit of God working according to the Scriptures , and no otherwise .

Another thing , and a speciall one is , I wish you for the mysteries of the Gospell to study the 4. To studie Scriptures without mens glosses . Scriptures in the simplicity of them without the glosses of Men : For a man in extremity must doe that that a man that is not in extremity would not doe . We have brought our selves in such slavery to Men , that we must take that course that another sober man should not . I meane thus , when ever we goe to look for any truth of God , for the will of God , we have notions in our minds before hand , according to the times and places we live in . As concerning Baptisme , what need I goe to the Scriptures saith one , we have it in such , and such Mens Writings ? And so we forestall the will of God , that we are blinded , and cannot see it .

Therefore if you will see the wil of God , I wish you ( for a while at least ) to look on the naked Three uses of other Books besides the Scriptures . Scriptures . And for my part I know but three uses to be made of other Books .

As first there is this use of Books , you have 1. To set forth Scripture in diverse languages . Books that will read the Scriptures in diverse languages , and shew the Originall , and open the tongues ; now when I see a word in English , and doubt of the meaning of it : then I will goe to the Greek or Hebrew , as God hath endowed me with knowledge .

Then there is another use of Books , when I 2. To open one Scripture by another . read one single Scripture , it may be I have a book that will point out halfe a dozen Scriptures , to open one Scripture by .

And it may be I have some books that take 3. To presse Scriptures on the soule . some Scripture , and presse it upon my soule , as Doctor Prestons , and other godly books . But to take books , and say , Jerome thinks this , and Austin that , and fill our heads with notions , they blind us that we cannot see the will of God .

Therefore in reading of Scriptures there should Difference in the learning of Christians , and others . be this difference , from our reading of other Books , I meane in respect of age . When we are Children , and young , we use not Spectacles ; it may be at twenty , or thirty , or fourty yeares old , we can read without Spectacles ; but when we come to fifty , or sixty , then we can see nothing but through Spectacles . It should be just contrary with us , when we are Christians . When we are young we usually never read the Word of God but through the Spectacles of mens glosses ; but when we are older Christians and stronger Saints , we should learne to read better without Spectacles ; wee should daily make lesse use of Mens Books , and more of Gods Book . That whereas before a man turned over twenty Authors upon a point : Now he can goe humbly to God with his Bible , and without Spectacles he can see what the will of God is . Therefore lay aside Spectacles sometimes , and onely take the spirit of God , and compare Scipture with Scripture , that you may come to know the mind of Christ .

Shall I name one thing more ? If you would 5. To be borne againe . come to be spirituall , Gospel-Saints , you must be borne againe ; you must be borne from above . A Gospell-profession is Jerusalem from above , and there are none that can come into Jerusalem that is from above , but those that are borne from above . Therefore marke our Saviours reasoning , John 3. Nicodemus asks Christ which was the way to Heaven ? And he tells him , Verily thou must be borne againe , or thou must be borne from above , or else thou canst not see it ; Nichodemus wonders why hee must be borne from above , saith he , Shall I goe into my Mothers belly , &c. Saith Christ , marvell not , wonder not ; why should he not wonder at such a strange speech ? Here is the reason , That which is borne of flesh is flesh : therefore think it not strange that I say thou must be borne againe . So I say , whatsoever you do by the power of nature , by your owne wisedome ; by your owne righteousnesse , or your owne strength , all comes but to this , but to flesh , and whatsoever comes of flesh is flesh ; Flesh cannot bring out the spirit no more then a thorne can bring out Grapes , as Christ speak . Therefore wonder not , that thou must be borne from above , that is , thou must have the Lord from above , to beget thee againe . You have every one , been borne once , you must be borne once more , you must have a new creation in you : the Lord must create new , strange properties , and dispositions , that no flesh , and blood is able to comprehend .

Lastly , take the councell of the Holy Ghost , 6. To pray for the spirit of wisedome , and revelation . and that is in Ephes. 1. 16 , As Paul prayed for them , so doe thou pray for thy selfe , and there is all the reason in the World that thou shouldest . I cease not ( sayth he ) to give thanks for you , making mention of you in my Prayers , that the God of our Lord Jesus Christ , the Father of glory would give to you the spirit of wisedome , and revelation in the knowledge of him . Pray for the spirit of wisedome and revelation in the knowledge of Christ . Sleight not these words , because some wicked men abuse them , and others reproach them ; but because Paul saith so , pray that the Lord would give thee the spirit of wisedome and revelation . So much concerning the directions I had to give you .

There is one word of Information , and with Vse . 6. The true ground of persecutions and divisions . that I will conclude : From what I have said before concerning the flesh , and the spirit , learne this instruction more , hence to see what is the true ground of all persecution , nay even of all the divisions that are among us ; Men may pretend what they will , and deceive themselves , but all the strife and persecution in the World is meerly between the flesh and the spirit , between the old , and the new Adam . There are two Princes in this World , and these are contrary the one to the other : The flesh lusteth against the spirit . Old Adam seeks to get up , and the new Adam will have him downe . Therefore you shall have these two in every Towne , in one Church , in one Family , in one soule , and wheresoever they are , the flesh lusteth against the spirit , and the spirit against the flesh , and these two are contrary . Are contrary , what is that ? That is , there is no true contrariety between any things in the World , but between the old Adam and the new ; between the flesh and the spirit . Now by Flesh I meane not onely corruption , but whole flesh , fleshly wisedome : The wisedome of old Adam is enmity against the wisedome of the new ; the righteousnesse of old Adam is quite contrary to the righteousnesse of the new ; this is the cause of persecution .

Let people pretend what they will , you shall see godly men persecuted , you may see Christ in their soules as clearly as the Sun , and people keep a coile about Independency and Presbytery , but the truth is , it is old Adam in those that persecute , and the new Adam in the other , a man with one eye may see it . There are many pretences , but all the strife is between the old Adam and the new . For ( to give a little illustration ) take Gospell godly Saints that have the spirit of God in them , they agree well enough , they will not strive , sometimes they may differ a little , but for the generality , they live well enough together ; nay , take some Gospell Saints that are filled with the spirit of God , and the knowledge of Jesus Christ ( in these times , and in this City which is the center of all division ) and they cannot attest divisions they cannot make a partie , and give rayling , for rayling , and strife , for strife ; they cannot but love their enemies , and bless them that blaspheme them As James sayth , Whence come all wars ? You think they come from your zeale for your way , and yours for your way , but it is from your lusts . The flesh lusteth against the spirit , and the spirit against the flesh . It is from old Adam .

And I was going to say , but I will but name it . Cause of Saints weakness . This is the cause also of the weaknesse generally that is among you . It is not wickednesse that troubles a Saint , but weaknesse : it is not positive ills , but weaknesse . And whence is this weaknesse ? Because he walks after the flesh . The spirit is powerfull , but the flesh is weake . As the Scripture saith , Their horses are flesh and not spirit : so I may say , your Prayers are flesh , and not spirit , and it may be my Preaching , and it may be our endeavours to resist sin . But as farr as they are flesh they are weak enough . But where the spirit is , there is power : I can doe all things , sayth Paul . I can preach the Gospell from Jerusalem to Illyricum : and I shall come to you in the fulnesse of Christ . A man would think he had been mad ; but it was the strength of his spirit . A poore weake Christian he doth nothing but wish , and would , and confesseth his sins to day , and falls into it againe to morrow , and then confesseth againe : and when will it once be , O Jerusalem ? But the Gospel is the power of God to Salvation : and all the principles of it , are powerfull , and all the precepts of it have a power through the Knowledg of Christ no ground of licentiousnes . spirit for a man to keepe , and observe them .

Men talk that the learning of Christ , and the knowledg of the Gospell is to make men loose , and lycencious . It is true , carnall , vayne hearts , the better any thing is , the worse they be : but assure your selves , concerning true Saints it is false : for the only way to be lively , and lustie , and fruitfull in good , is to know Christ more according to the Gospell . Let men please themselves , and say so as long as they will , they shall be but poore old barren creatures . You will be wishing , but you shall never overcome your sins . I have knowne some Saints , that by the knowledge of Jesus Christ have had power to subdue those sins , and to bring them under , that before they never so much as hoped to bring under in this World : yet the power of Christ hath brought them under , when all their fastings , and humiliations would never doe it , when they were in that way , without the cleare knowledg of Christ : but when they have come to Christ they have found it done . In 2 Pet. 3. You shall find there , men that were carnall men , that were as Doggs that returned to their Vomit , yet the common knowledg of Jesus Christ did make them cleane from the pollutions of the World , and did give them power against their sins , what then will the spirituall , effectuall , knowledge of Christ doe ? Therefore never entertaine any prejudice against Christ , or against his Gospell , or against his spirit , and his wayes : for if there be any power in this World , it is there . All the rest is but a flourish , but a shew of mortification , when the heart is as full of lusts , as a Toad is of Poyson . There is no true mortification or holinesse but what comes from Christ , and his holy spirit .

SERMON VI. Rom. 8. 5. For they that are after the flesh doe minde the things of the flesh , but they that are after the spirit , the things of the spirit .

IN the former Verse you remember how I shewed you that there was a great priviledge to Scope of the words . all true Beleevers , which indeed is the cheife of all Priviledge , for it is the inlet of all mercies , and the principall deliverance from all evills . It is conteined in the beginning of Verse . 4. That the righteousnesse of the Law might be fulfilled in us . In the latter end of the Verse I shewed the persons more largely described , to whom this priviledge doth belong ; that is , Not those that walke after the flesh , but those that walke after the spirit . And I have as God enabled me , opened the meaning of that to you , what it was to walk after the Flesh , and what to walke after the spirit .

Now the Apostle in this fifth Verse goes forward a little more particularly to discover those that have a right to this priviledge , by drawing one thing from another . The maine was , They walke not after the flesh , but after the spirit . I , but that is a generall word , and how shall we know that ? Saith he , you shall know that also by this , They that are after the flesh doe minde fleshly things , and they that are after the spirit doe mind spirituall things : You shall know whether you have the righteousnesse of the Law fulfilled in you , if you walke not after the flesh but after the spirit . And you shall know that also by your minding , by the frame of your mindes ; if you walke after the flesh you will minde fleshly things , if you walke after the spirit you will minde spirituall things . And then he goes on to prove that also ; as we see oft in Scripture , as in 1 John 5. where one thing is made the marke of another by a gradation ; there are five or six things , and one thing proves another , We know that we are the children of God if we keep his Commandements ; and we know we keepe his Commandements by another thing , and wee know that by another thing . So that I say the scope of the Apostle is to cleare unto the Saints their right and title to this great priviledge ; and also withall , to convince those that are carnall , that they are without it , and to shew them their great miserie in being so ; for you shall see after , how , as he discovers them , so also he shews their misery , he saith they are enmity to God , and they that walke after the flesh must dye , &c. Now that we may goe on breifly to handle this a little to you ; you may take the Doctrine as it lyes here in the words : ( for I will not , nor need not frame it otherwise ) That ,

Those that are after the flesh doe minde the Doct. They that are after the flesh doe mind the things of the flesh . things of the flesh .

Onely remember what I said before , for it is of great concernment ; for that great priviledge depends upon this : If you have the righteousnes of the Law fulfilled in you , you must be those that walke according to the spirit , and not according to the flesh : And then would you know that ? Saith the Apostle , Those that are after the Flesh doe minde the things of the Flesh , and those that are after the spirit , the things of the spirit ; so let that be the Doctrine , or Lesson .

I will give you but two short words to prove this to you ; and then to open it as God shall helpe us .

The first thing to prove it is this , that it must Reas. 1. Every thing works according to its principle . be so , because that every thing in the World , in all the creation of God doth act according to the nature of its principle from whence it flowes . As Saint James saith , Jam. 3. 11 , 12. Doth a Fountaine send forth from the same place , sweet water and bitter ? Can a Fig-tree ( my Brethren ) beare Olive-berries , or can a Vine beare Figs ? You know that a Fig-tree beares Figs , and a Vine-tree beares Grapes , an Apple-tree beares Apples , and a Peare-tree , Peares , and every Tree , and every thing will work according to its principle . Make the tree good ( sayth Christ ) and then the fruit will be good , such as the tree is , such will be the fruit ; such as the Fountaine is , such will the streame be . And when a mans principles , the frame of his heart is nothing but flesh , then of necessitie his actions must be fleshly , his affections must be fleshly . If he have a fleshly mind , he must have a fleshly will , a fleshly love , fleshly hatred , a fleshly life , fleshly prayers , fleshly Sacraments , fleshly every thing : for every thing must be according to its principle . So , on the other side , where the principle is spirituall there a man will mind spirituall things , he will love spirituall things , he will doe spirituall things , he will delight in spirituall things . That is one reason of it ,

And the second is this ( for I will give you but Reas. 2. Carnall men know not spirituall things . these two , because the cheife thing that I intend at this time is the opening of it ) fleshly , carnall men that are after the flesh , they must mind fleshly things : because they know not spirituall things , they understand not spirituall things . Or if you will , ( and it may be that word hath something more in it ) 1 Cor. 2. They perceive not spirituall things , they doe not ken and Perceive them . Now you know that a man minds not ( I meane look upon it as the acting of the understanding ) a man cannot mind , but what he knowes : a man cannot think of things he knowes not . That is the reason to proove that poore ignorant people speak an untruth , and deceive themselves , when they say , we remember God , we mind God , wheresoever we are ; and yet they know not God . For God is not minded , but when he is knowne . As in that place of the Corinthians ; A naturall man cannot perceive the things of the spirit ; he doth not know Jesus Christ , therefore he cannot mind him ; he doth not Know the things of the spirit of God , therefore he cannot set his heart upon them . Without Knowledg the mind cannot be good . That is , till a man have a stock of knowledg of things , he can never act his understanding and mind , about it . There are two short reasons why those that are carnall , and fleshly , those that are after the flesh , they mind the things of the flesh , and they mind nothing else , nor cannot ; and those that are after the spirit , mind the things of the spirit , because they know them , they understand them , and understanding them , they cannot choose as David saith , Psal. 1. But excercise themselves in them , day , and night . They excercise their thoughts and affections , and all in them .

Now for the opening of it unto you , here are The Point opened by 3 questions . three questions .

First , what is meant by beeing after the flesh .

And Secondly , what is meant by the things of 1. What meant by beeing after the flesh . the flesh , and the things of the spirit . I will put them both together . For the one will open the other .

And what is meant by minding the things of the flesh , and by minding the things of the spirit .

First , by be●ing after the flesh , it is in effect the same that I told you before to walk as to the Flesh , therefore if you have not forgotten that you will easily understand this . But yet to make it clearer , you must understand , that a man is said to be after the flesh , or carnall , for so they read it in Latine , Qui carnalis , &c. Men are said to be carnall , or after the flesh three wayes .

The first is when a man is a true Saint , but hath 1. When a Saint hath little grace and much corruption . but a little measure of grace , and hath much corruption , much flesh . It pleaseth the holy Ghost many times to denominate such a man by the greatest part that is in him , which is flesh , and so to call him carnall . As in Rom. 7. Sayth Paul , speaking how spirituall the law is , but sayth he , I am carnall , sold under sin : sold to sin . Not that there was no grace in Paul , but that there was such abundance of corruption , at least , in his feeling . So in 1 Cor. 3. Are yee not carnall ? ( sayth Paul ) have ye not need of milk ? are ye no● Babes ? When I heare there are such divisions , that some are for Paul , and some for Apollo , and some for Cephas . Are yee not carnall ? are ye not after the flesh ? That is , is there not a World of corruption in you ? doth not corruption rule , and beare sway , over that little grace that is in you ? So in Gal. 6. 1. If any man be overtaken with sin , ye that are spirituall restore such done . That is , as if he had sayd , there are some carnall and they cannot keepe themselves from beeing overtaken freequently with sin , and much lesse can such restore others : but a spirituall man , one that the spirit hath prevailed in some measure over the flesh in , keeping him from the foyles , and falls , that weake men fall into , and making him able in some measure to rayse , and heale others . Now so we are not to Understand it here in this place , when he sayth , They that are after the flesh .

Secondly , a man may be said to be after the Flesh , or to be carnall . A man that is a true Saint may be 2. When a Saint doth a carnall action called carnall , when he doth some one action that may in a sence be wholly carnall . For a Saint may doe an action that he , nor none about him may perceive any thing but carnallitie in . As in Mat. 16. 23. Compared with Mark 8. 32. There you shall see a godly Saint , Peter by name , when his Master was Preaching to him , what he should suffer at Jerusalem , and how he should be put to death , and the like : Then Peter tooke him , and began to rebuke him saying , be it farr from thee Lord ; this shall not be unto thee . This was a Fleshly Speech a meere carnall Speech . Christ was going to Jerusalem to die for Peter , and for other poore sinners , and Peter takes him aside , and rebukes his Master , and tells him it should not be so . Farr be it from thee . Christ takes him , and tells him . Get thee behind me Satan , thou art an offence to mee : for thou savourest not the things of God , but the things of men . Thou speakest as a carnall fleshly man , thou hast no tast of spirituall things . If thou diddest looke on it spiritually , thou wouldest rejoyce , and pray the Lord to help thee to suffer in that temptation with thy Master , or to make a spirituall use of it : but thou art carnall , and savourest of Flesh , Now when the Apostle sayth here , They that are after the Flesh , doe mind the things of the flesh , he doth not properly meane that neither .

But thirdly and lastly , a man is sayd to be after the Flesh , when he is in his pure naturalls ; when he 3. When men are meerly carnall . is meerly carnall , when he is wholly flesh , when he is destitute of the spirit of God : when men are so flesh , and fleshly in their principles , and actions , that there is nothing of the spirit of God in them . So it is principally to be taken here . Though for the former two , I may say this , that as farr as a Saint either in the measure of his graces , or in his actions , is Fleshly , he minds Fleshly things : but a man that is wholly fleshly , wholly minds Fleshly things . And so much concerning the first Question .

The second thing is , what is meant here by the Quest. 2. What meant by the things of the flesh , and of the spirit . things of the Flesh , and by the things of the spirit ? If you remember what I have told you of Flesh before , you will understand much what is meant by the things of the Flesh . I told you Flesh was old Adam , both in his good , and in his evill , pure Adam and corrupt Adam , and every thing that came from him , or every thing that leads to him , that was Flesh . So the things of the flesh are these things , and all opportunities belonging to them in generall .

But , that you may understand it a little better . I will shew you what the holy Ghost calls these things of the Flesh , and the things of the spirit , that so by the Scriptures you may understand Scriptures . We will put them both together , the one will open the other to you . In 1 Cor. 2. 11. There you shall see the things of the flesh are called the things of a man . For what man knoweth the 1. The things of the flesh are the things of a man . things of a man , save the spirit of a man which is in him . The things of a man . The things of the Flesh , are the things of a man , that is , proper to a man as man . Therefore . Mark . 8. 32. They are called The things that be of men . The things of the Flesh are called the things that men deal about , the things that men as men naturally deale about , and look after , the things of men . But the things of the spirit of God , in that 1 Cor. 2. You have diverse expressions The things of the spirit . of them . Vers. 9. They are the things that Eye hath not seen , nor Eare heard , nor hath entred The things that eye hath not seen , &c. into the heart of man ; the things that God hath prepared for them that love him . What are these things ? These glorious things that no carnall man hath ever seene or heard , or understood any thing of them , that God hath prepared for them that love him ? They are as we see there afterwards , clearly the things of the spirit of God . They are called the deep things of God . Vers. 10. They are deepe , because no carnall man can reach them , and in Vers 11. They are called the things of God . And in Vers. 12. The things that are freely given to us of The deep , things of God God . And in Vers. 14. They are called the things of the spirit of God . The things of the spirit of God are foolishnesse to him . In 2 Cor. 4. ult . There you shall have both these things described : for in that we shall have a little light from that description of it : the things of the flesh , are called there Things of the flesh are seen . the things that are seene , and the things of the spirit are called the things that are not seene : the one are said to be temporall and the other eternall . The things of the Flesh are temporall things that may be seene , that is , not so much seene with the eyes of the body ; but he meanes that a man , every carnall man may perceive and understand them . All the things of old Adam , a meere narurall man is able to comprehend them : but the other things are things that are not seene : that is , that eye hath not seene , nor eare beard , nor hath entred into the heart of man . Therefore Christ in Mat. 11. 25. saith , I thank thee O heavenly Father that thou hast hid these things from the wise , and prudent , and hast revealed them to Babes . What were these things ? the things of the spirit of God , they are the things that are hid from the wise and prudent of the World , they are not possible to be seene of them , but God reveales them to the least Babe of his owne Kingdome . In Collos. 3. 1. 2. You have another description : for you may put these together , and so the better understand They are things on Earth . Things of the spirit , above . them . In Vers. 2. The things of the flesh are called things on Earth , and the things of the spirit are called the things that are above . The things of the flesh , are the things that are beneath , as it were , things on the Earth . That is , though in old Adam there be many excellent things ; you must not conceive earth here in a gross sence : there is fine refined wisdome , and understanding , and prudence , which the spirit of God usually slights , and despiseth ; Where is the wise and the disputer , &c. Notwithstanding , all old Adam is but Earthly ; all the spirituality , as it were , of old Adam , are but things on the Earth . It is no wonder they are called things of the Earth , when the Doctrine and Preaching of John Baptist he himselfe calls it Earthly . I am from the Earth ; I speake earthly ; he is from above , he speaks Heavenly and spiritually . It was Earthly in comparison of Christ , though there was some Gospell in it . Much more earthly is all the devotion and Religion , and what is best in Fleshly man , that hath nothing in him but old Adam .

In Philip. 3. 7. there is another large description Gaine and losse . of these things . The things of the flesh there , they are those things that Paul once accounted gaine to him , and those things that Paul now accounted losse to him , see there what those things are , those excellent fine things , the things of the flesh ; a man while he is in the flesh , accounts them gaine , a great gaine to him ; he lives by his wit , and his wisedome , and it is a mighty gaine to him to increase ; and build up old Adam in him . But when a man comes to spirituall things , he accounts all these things losse , I account them losse , saith Paul . Now the things of the Spirit , were those things that Paul desired to win , and to gaine ; in the Things behind and before . verses following ; That I may gaine Christ and his righteousnesse . And a little further , you shall see Paul calls the things of flesh , the things behind , and the things of the spirit , the things before . And in verse 19. the things of the flesh , he calls them earthly things , They mind earthly things ; and so by contraries , the other things are heavenly . I can not open every perticular expression , only I would point out the descriptions to you , as the holy-Ghost layes them downe . In 2. Cor. 5. there the things of the flesh are called old things ; and the things of the Spirit are called new things : for saith Old , and new . the Apostle ; We know no man after the flesh , yea though we have knowne Christ after the flesh yet know we him so no more : therefore if any man be in Christ he is a new creature , old things are passed away . All the things of the Flesh , are old things , the things of the Spirit of God are new things . Therfore in the Acts , the Athenians desired to know that new strange doctrine that Paul brought .

What was this new doctrine ?

Only the things concerning the Spirit of God , the other things are old things Gal. 2. 18. there the things of the flesh are described to be the things That Paul destroyed , and built up . that Paul destroyed ; and the things of the Spirit , the things that Paul sought to build up . 1 Cor. 7. 32 , 33. The things of the flesh are called the things of the world , but the things of the Spirit are called there , the things of the Lord , The married , The things of the world , and of the Lord . cares for the things of the world , but the unmarried for the things of the Lord . Philip. 2. 20. The things of the flesh are called , our owne things , and the things of the Spirit , are called the things of Jesus Christ . Saith the Apostle , I have no man like minded , who will naturally care for your state ? Mark that expression , it is well worth observing in these self-seeking times . We may well say so now , if Paul said so then , I have no man like minded , who will naturally care for your estate . A man can hardly , find a Professor in a multitude , that will naturally , and freely care for the state of others of the Saints : The things that are a mans owne , and that are Jesus Christs . For saith he , All seeke their owne , and not the things that are Jesus Christs : all seeke their owne things , the things that make for old Adam , that make for the Flesh , and for mans selfe . Joh: ▪ 6. 27. the things of the Flesh are called meat that perisheth ; and the things of the Spirit , meat endureth to everlasting life , Luk. 10. 41. they are called many things , perishing and induring meat and the things of the spirit are called one thing , Martha Martha , thou art cumbred about many Many and one thing . things : for , indeed there are many distracting businesses in the things of the world : therefore in Mat. 13. when the seed was sowen among thornes , it is said , the deceitfulnesse of riches , and pleasures ; and the lusts of other things ; who knowes how many , it may be a thousand , two thousand other things , the things of the flesh are endlesse , but the things of the Spirit are called one thing , the ruinous building of old Adam , is going into a thousand pieces ; but there is but one Jesus Christ , and in Trouble , and peace . the things of Jesus Christ there is a greater union then in the things of the Flesh , and old Adam . In Luke 19. they are called the things of trouble , and the things of the Spirit , the things that belong to our peace . O that thou hadst known in this Vaine , and excellent . thy day the things that belong to thy peace . In Jerem. 2. 8. they are called , things that doe not profit , vaine things : and the things of the spirit in Phil. 1. 10. they are called excellent things , that ye may be able to know the things that are excellent , that is , the things of the Spirit of God : and to conclude this , Philip. 4. 8. speaking of the things of the Spirit , saith he , whatsoever things are true , whatsoever things are just , whatsoever things are honest , whatsoever things are pure , whatsoever things are lovely , whatsoever things of good report ; these things do . These are the things of the Spirit of God . Then impure things , dishonest things , dishonourable things , unjust things , unlovely things , these are the things of the flesh .

Thus much in generall , according to the description The things of the flesh in perticular . of the things of the flesh in Scripture .

But now in perticular , I will summe up the things of the Flesh , or of old Adam , ( one or other of which Fleshly men doe wholly mind ) to these three heads .

The first is to establish their owne righteousnesse , 1. To establish mans owne righteousnesse by the law , to procure to themselves justification by their works . This is the master-peice of old Adam : for , I told you , that man is more prone to this then to sinne , though he be prone to that also ; and old Adam works stronger towards his righteousnesse ( such as it is ) in a forbidden way , then to sinne . Therefore it is said , Rom. 10. 3. They being ignorant of Gods righteousnesse , went about to establish their owne righteousnesse , went about to establish their owne righteousnesse . He speaks there of the Jewes . The word in the originall is , they went to make it stand ; just as a tottered house that every blast is ready to throw downe , and it must be underpropped on this side , & on that side to keepe it up : So every fleshly man in the world , this is halfe his worke , to make the Babel of his owne righteousnesse to stand ; he is alway peicing , and patching , and doing some good worke , he is wishing and woulding , or in one fashion or other , to make up a good estate , against the latter day . Therefore that was the question Act. 2. and Luke 3. and it is the grand question of all mankind , What shall we doe to be saved ? and we see when they came to Christ , it was alway with this , Master , what shall I doe to be saved ? As if he had said , I know it must be by doing , and I am willing to goe about it to frame some kinde of righteousnesse , or other : Therefore in Joh. 6. say they , What shall we doe to work the works of eternall life ? saith Christ , This is the worke of God to believe ; he takes them off .

Now this is one thing whereby you may know what it is to be a fleshly man , and to minde fleshly things ; when people mind , and cast projects , and wayes to procure righteousnesse to themselves , or justification to their soules , any other way , then only by the Lord Jesus Christ . Men may be , as it were , drunke sometimes , and mind neither heaven nor hell ; but there is no fleshly carnall man , when he is his owne man , but he thinks there is some good worke or other that he must doe , either giving , or lending , or building an Almes-house , or giving to the poore , or somewhat to get him a righteousnes : But remember , thou art a carnal man , and all thy minding , and all thy thoughts this way , are but according to the flesh , and those that are after the flesh must dye : it was the first and the greatest curse that ever was in the world , when God said to old Adam , he must dye ; it is a generall rule , all old Adam must dye , either thou must get that peice of old Adam that is in thee to dye , or thou shalt dye with it , one of the two .

Then another thing that is called the things of 2 Carnall priviledges . the flesh , it is carnall priviledges , either men that are Fleshly , mind their justification out of Christ , or else their carnall priviledges ; I told you before that those are called Flesh , saith the Apostle , if any might , I may glory in the Flesh . What is that ? I am an Hebrew of the Hebrews , &c. and so the Jews in Mat. 3. Joh. 8. and 2. Cor. 11. They were apt , as to stablish their own righteousnes , so , to glory in their priviledges ; we are the children of Abraham , we were never slaves , nor Servants . We have not their priviledges to glory in , yet this is a maine piece of old Adam , a great part of the things of the Flesh , outward priviledges , let them be Church-priviledges , or what you will ; when people rejoyce , and mind and contemplate outward priviledges , and doe not regard the inward power , nor what is in , and through and by them , this is but flesh .

I feare you will not beare with me , you will account me your enemy for telling you the truth : but I am perswaded , there are many among us , that talke of churches , and government , and ordinances , and priviledges , and yet all is but flesh , and you cannot well judge of them by their strictnesse in it ; for flesh will goe as strictly in its way as the Spirit : but it is to be feared , that diverse build of it , and glory in it ; and it is a great part of their religion : I warne you in love to looke to it , and if those priviledges were taken away , as Christ takes away the priviledge of being the Children of Abraham from the Jewes , such people would be poore carnall people . Take heed of it , and let him that glories , glory in the Lord .

Thirdly , and lastly , the things of the flesh ( for 3 To fulfill sinfull lusts . all old Adam is included in these three things ) that fleshly men mind , is to fulfill their lusts , which are many . To make provision for the flesh , Rom. 13. that is , to be casting how to feed one lust or other . Now if you would know what those lusts are in particular ( though in a sort it be generall ) you have it in 1 Joh. 16. saith he , all that is in the world , is the lust of the flesh , the lust of the eye , and the pride of life . These are the lusts of the world ; all the lusts in the world may be reduced it seemes to those 3. heads : so I say , these are the fleshly things that al Carnall people mind : all their thoughts throughout the yeare , every one runns , either in stablishing their own righteousnes , or in glorying , and contemplating their outward priviledges , or in projecting for the fulfilling of some lust or other , thus they spend their whole life , these are the things of the flesh , that carnall men mind .

Now the other , the things of the Spirit that are contrary to these , you may comprehend them all Things of the spirit . in three words That is ,

They are either the things of faith .

Or else their hope , and happinesse in Jesus Christ .

Or else their Obedience to the will of Christ .

All the things of the Spirit , are comprehended in these three .

Either the things of faith . They mind the 1 The things of faith . things of the Spirit ; that is , they alway mind , and study how to believe in Jesus Christ , and how to lay firmer , and righter hold on him , how they may know him more distinctly , and hold him more firmly , and get fuller assurance , this is their worke .

Or they are excercised about the things of hope , 2. The things they hope for by Christ . that is , they are contemplating and rejoycing in their happinesse by Christ , how their persons are justified , and their sins pardoned , and the righteousnesse of the law fulfilled in them , and all in Heaven and earth bestowed on them . As Paul sayth , Phil. 3. This is our Religion , we glory in the flesh as if not , but we reioyce in Jesus , we have no confidence in the flesh , but we rejoyce in Jesus , that is , in all the happinesse we have in Jesus Christ .

Or thirdly , and lastly , the things of the spirit 3 Obedience to the wil of Christ . are the will of God , or the commands of Jesus Christ : they alway studie how they may obey , and fulfill the good , and acceptable , and perfect will of God . So , that a Saint , if he be spirituall , he is alway , either acting his faith , and increasing , and strengthening that ; or he is contemplating his happinesse in Jesus Christ : Or studying which way to glorifie God , to know what part of the will of God , he knowes not ; and to studie what part of the will of God he knowes , and remembers , this is his excercise . And let this suffice to shew what the things of the Flesh , and what the things of the spirit are .

Now the third question breifly is , what is meant Quest. 3. What meant by minding the things of the flesh , and of the spirit . by the minding of the things of the Flesh , and the things of the spirit ?

You must understand , first , that the meaning is not , as though a man might not think upon Fleshly 1. Not but that a Saint may provide outward things . things . For a spirituall Saint oft thinks upon Fleshly things in a spirituall manner , as to consider his sins , to bewayle , and to mourne for them : and he may mind , Earthly , Worldly things , to provide things honest , to provide for his Familie , as the Apostle saith ; he may think of his businesse . Therfore the holy Ghost here doth not use the word Frounesis , but Frounena , Frounesis signifies prudence , or discretion , or providence in businesse . He doth not use that , least we should think that the holy Ghost forbids to provide , to be mindfull , and carefull of Worldly businesse , but Frounena , that signifies a further thing , as I shall shew presently . Now then you must understand this also , 2. The understanding is not only meant . that when the Apostle sayth , they mind the things of the Flesh . The word doth not onely signifie the understanding , but it signifies all the affections also . I could give you divers places of Scripture where this word is set downe to expresse the working of any affection in the soule . Therefore the meaning is not only of the mind that studies : but his affections , his will , the way of his delight , his joy is in earthly things ; his care is after fleshly things .

But in particuler , there are these four or five Five things meant by minding of fleshly things things implied in the word , when they are said to mind the things of the Flesh .

The first is , that the very care of his heart ( as 1. The ca●e of the heart is fleshly . I told you before ) is Fleshly , and carnall . A Christian hath outward Worldly things in an outward Roome , and Jesus Christ next his heart . There is ( sayth one godly man ) a closet in the heart of a Saint , onely to entertaine Jesus Christ . Which the Scripture calls the spirit frequently : I worship God in my spirit : Rom. 1. And in 1 Thes. 5. That ye may be sanctified in your spirit . That is , in the very Coare , and quintessence of the soule .

Now a godly man may have many hurries of Wordly things , and lusts cross and come through , but the coare of his heart is for God , and for holines . Therefore saith Paul . Rom. 7. I serve the law of the flesh with my members , and the law of Christ with my mind . That is , inwardly , with the care of my heart : I shewed the meaning of that word before , I shall not now goe on further in that .

Secondly , a man is sayd to mind worldly things 2. When a man savours fleshly things . when a man not only thinks of Worldly , and fleshly things , but savours of worldly and Fleshly things : Therefore the same word Frounena , that is here minding , is oft read to savour . As in the Speech of Christ to Peter , Thou savourest the things of the World , thou hast a smack of it , thou hast a relish of carnall things . So then to mind Fleshly things , is when a man not only thinks of them , and considers them , but when a man finds most joy , and tast , and delight in such kind of things . Put a Fleshly man about Worldly , or carnall , or if you will about sinful businesse : O there he is as a fish in the Water , there he is his owne man , he is well ; but put him about any spirituall thing , let him come to learne a little for his soule ; or let his Neighbour come to teach him , and admonish , and reproove him , he is upon thornes then , he hath no tast of it at all : now if thou be a Fleshly man thou mindest Fleshly things , that is , thou doest not onely in thy understanding consider of them , but thy soule relisheth them ; there thou art thy owne man , when thou art in the middest of the World , and the Flesh , and earth , and hell : therefore looke to thy selfe .

Thirdly , to mind Fleshly things , is when the 3. When the streame of the soule goes that way . streame , the maine of the soule goes upon Fleshly , earthly , carnall things ; when the things of God are but by ▪ businesse to a man . It is not so in a spirituall man , 1 Cor. 7. He useth the world as if he used it not , he minds little of the World , as little as may be , but the maine streame of his soule is upon Jesus Christ , there he excerciseth himselfe day and night , as David speaks .

Fourthly , when a man doth studie and plod continually 4. To studie and plod for fleshly things . upon Worldly things , upon Fleshly carnall things . When a man takes care , for so the word is used oft in Scripture , as it is used . Rom. 14. 6. If any man doth observe a day , or care for a day , Curare diem , as we read it in the Latine , if one observe it , and another will not , or will not regard it . When a man observes and regards , and takes care , and studies , and plods for earthly , Fleshly things , this is to mind Fleshly things . Therefore in Phil. 4. 7. Saith the Apostle , I am glad that your care is renewed towards me ; saith B E Z A , it is more then care , there is a kind of sollicitude , it is addicere animam , it is a word that signifies when a man addicts himselfe , when he is given wholly to a thing ; when a man is addicted , and gives his mind wholly to the World , to fulfill his lusts , or to enjoy his pleasures , this is to mind Fleshly things .

Then fiftly , and lastly , it is when a man , doth judg of things according to the Flesh . Non est Cogitare , &c. To mind is not only to think of it , but to judge of things . As you have it 2 Cor. 5. I judge no man according to the flesh . If Christ Jesus were here againe , I would not looke on him according to the Flesh . Now when he saith , they mind the things of the flesh , this is the meaning of it , that is , they judge of things in an earthly fleshly way , they judge of the worth of things by the fleshlinesse not by the spirituallnesse of them . A godly How godly men judge of things . man doth not so , all that he accounts of in the World , are the things of God , and of the spirit ; were it not for that , this World would be a Hell to him : and he judgeth of every man as he hath the spirit of God , he accounts of him as without that , not worth any thing ; a carnall man judgeth of things carnally , as they are fleshly , and carnall , and as old Adam is set up ; so he judgeth by carnall arguments of spirituall things . Thus I have as breifly as I could , opened the meaning of it . I will only at this time name one Use , and leave the rest till God give another opportunitie .

You have heard what it is to be after the flesh , and what the things of the flesh , and the things of the spirit are ; and what it is to mind the things of the flesh and the things of the spirit : for we may judge of the one by the other .

Now the Lesson , or the Use ( as we call it ) is use . 1. Why most people understand not spirituall things . this . Hence we may learne and see what the reason is , why diverse people notwithstanding all the meanes used , even among us in this place , and in other places , why they cannot come to understand any thing of Heavenly things ; of spirituall things . What is the reason ? Because they mind them not , and why doe they not mind them ? Because they are fleshly . I have wondred oft times , and I doe beleive in my Conscience that had I been here but a twelve month , and had taken any naturall thing under Heaven , had I read a Lecture of Philosophie , or of Logick , or any thing in your Trades , or State businesse , there are none eyther great or small , but could have given some account what the man had sayd : and yet there are some among you that though we have been speaking to you as the Lord hath enabled us , almost these two yeares , yet you are as ignorant , and as unknowing in any thing that hath been said , as if you had been a sleepe , or had been in your Graves all the while . It is a wonderfull thing that no word should stick , nothing in the world of all that hath been said .

If we should ask some among us , doe you remember any one passage , or any one thing , that the Preacher hath spoken of these two yeares ? they remember not one word . What is the reason ? You did not mind it : that is the meaning of that word , Seeing they see not , and hearing they heare not ; that was the plague upon that people in Isaiah When a mans mind is taken up with other things , a man may ride by the doore , and one may say , did you see such a man ? he came by your eye ; I saw him not sayth he , seeing he saw not ; his eye was on him , but his mind was not , he was thinking seriously of something else ; so , hearing , they heare not . Many times a man heares a sound , and is neare enough , yet hearing he heares not , so it is with many among us , the Lord pittie them , my heart is readie to burst every day , more , and more to consider , and think of it ; hearing they heare not all the yeare long , there is not one notion , or exhortation from the word that sticks on their soules ; the reason is , they mind not , they mind the things of the Flesh , they are feeding some lust , they are providing for some fancie , or when they are best they are contemplating to set up a way of justification by works , and all because they mind not these things . Therefore saith the Lord , I say 1. Heare O Heavens , and give eare O Earth , I may well say so of diverse among us , heare O Heavens , and give eare O Earth , for the Lord hath spoken , I have nourished , and brought up Children , and they have rebelled against me . The Oxe knoweth his owner , and the Asse his Masters crib , but Israelld oth not know , my people doth not consider . Heare O Heavens , and hearken O Earth : As if he had said , I expect that Heaven should heare , and that Earth should heare , as soone as this people , and yet there is nothing further from hearing then Heaven , and nothing dulier then the Earth , and yet the Prophet would Preach to Heaven , and Earth , before he would to this dull peoplo : and saith he , The Oxe , and the Asse know their owners , but my people have not knowne me . Why ? They doe not consider , they doe not mind . So you doe not mind what we spake before ; that , you that are drunkards , and Whoremongers , and Swearers , that wast your Estates , and soules , and bodies , in the service of the Devill , that you are under the curse of God , and must perish , that there is nothing that you doe that is pleasing to God , till you be borne againe , did you ever mind these things , and lay them to heart ? Did you ever say , yonder man speaks really , and tells us the truth ? But you goe home when Sermon is done , and say there was a great Company , a throng , and he Preached a little too long , and we must goe to him againe after Dinner , and so you mind not , the Lord Jesus pittie you ; that is the reason that you are ignorant , and will be World without end , because you mind not spirituall things .

And this is the reason also , why you have carnall Why people care not for Gods Ordinances . people that care not for the ordinances of God , they care not to use those meanes of grace , that the poor Saints doe ; why , they mind not spirituall things , they are like Gallio , he cared not for those things ; he was busie about naturall things . It is likely he was a wise , judicious man , but he cared not for these things : So to heare Sermons , or discourses , or conference of thy Neighbors , or at thy table , of spirituall things , thou art like Gallio , thou carest not for them , and therefore thou respectest them not .

Therfore desire the Lord to put his Law in thy mind . O! the maine misery of a man is in his mind , the man is nothing but his mind in a manner ; the maine happinesse of a man is in his mind , if the Law of God be there . Therefore , before ever thou canst have thy heart good , or thy wishes or prayers good , thou must get a good mind , desire God to put his Law in thy mind , for there is the first , and maine worke .

So also for the poore Saint ; this is the reason Why the Saints take injuries patiently . why the people of God are so weaned from the world ; those that are spirituall Christians , you can easily cozen and cheat them , and take away all from them , and they beare it very well : Why so ? they mind not earthly things , fleshly things . Let the Devill come with all the policie , and power of hell to cheat them in spirituall things , to take away their peace , and crack their communion with God , they will see , & be wise , and resist ; but come and cheat them in worldly things , poore creatures they are quiet , and part with them : as it is the manner of many of you that are rotten Professors , and self-seekes , you make it a trade to abuse them , but they are quiet , they mind spirituall things : As a cut-purse that comes into your shop , and a man minds other things , he may easily steale : So the poore Saints are made poore and suffering , because they mind God , and heavenly things ; or else I tell you , if their minds were not imployed elsewhere , a Saint could be as cunning , and as wise , and worldly as thou : but thou mayst easily steale any thing from him , and cheat , and cozen him , because his mind is upon other things , it is upon heaven , and those blessed things . Therefore learne that one thing , learne to understand that the maine of thy happinesse , or misery , is in thy mind ; beg of the Lord to give thee a good mind , to write his Law in thy mind , without knowledge the mind is not good . Therefore when the Lord gave the people of Israell up , it is said , the misery came upon their minds , blindnesse of heart is hapned to Israell ; that is , blindnesse of mind , there was the maine . And there is the excellency of the Saints . When Paul saw nothing but flesh , yet he rejoyced in God , in the law of his mind : therefore look on it , as the fountaine of all good and evill ; if thy mind be fleshly and carnall , thou wilt mind fleshly things , and love fleshly things , and walke fleshly , but if the Lord sanctifie thy mind , the Lord will give thee sanctified affections .

SERMON VII . Rom. 8. 5. For they that are after the flesh doe minde the things of the flesh , but they that are after the spirit , the things of the spirit .

IN the former Verse I told you The scope of the Apostle . the Apostle holds forth unto us a great priviledge : the greatest that I know that a man can have , that the righteousnesse of the law might be fullfilled in us . For it doth protect a man from all evills ; for all evill is founded upon this , that a man hath not a righteousnesse to fulfill the law : and he that hath this priviledg it doth lead him to the enjoyment of all good : for if a man hath a righteousnesse to fulfill the law , then there is nothing that can keepe the Creature from a full enjoyment of his Creator .

Now this priviledg being so great , the Apostle shews us who they are that are Partakers of it , who have the actuall enjoyment of it : for the worst Fleshly carnall man , may come to be a Partaker : but he shewes who are for the present , and saith he , they are those that walke not after the flesh , but after the spirit . That is a sure way to know , and distinguish them , but it is a generall way ; and therefore the Apostle drawes downe some particulars from this generall , that are more known , and easie to be discerned . As in 1 Joh. 5. 1. You shall see there the same kind of reasoning , sayth the Apostle , Whosoever beleiveth that Jesus is Christ , is borne of God . How shall we know that we doe beleive ? Every one that loveth him that begat , loveth him also that is begotten of him . How shall we know that we love God ? we love them that are begotten of God ? How shall we know that we love them that are borne of God ? If we love God , and keepe his commandements . And how shall we know that we keepe his commandements ? They are not greivious , and so he goes from a more generall to a more particular thing . So the Apostle in this place , after he had given a generall , he comes more particularly to shew it . They that are after the flesh , doe mind the things of the flesh , but they that are after the spirit doe mind the things of the spirit . As if he had said , if you doe not know whether you walk in the flesh , or in the spirit , I will shew you , I will instance in one thing , I will pitch The bestthing in a carnall man is his mind . upon the best thing that is in a naturall man , and that is his mind ; I will instance but in that ; for you may know the Lion by his Paw , you may know the man by his mind , for he that is fleshly , minds Fleshly things . As if he had said , if the mind of a man ( which is his best thing ) be altogether about Fleshly things , then his will is so , and his affections , and actions , are so . And if the mind of a man be upon spirituall things , then his will is so , his affections , his actions , his whole life is so . This is the drift , and scope of the Apostle . Now the Lesson we had in hand the last time from the words , it was I told you the same with the Text here : that

Those that are after , or walke after the flesh , they doe mind fleshly things , and those that are after the Spirit , doe mind spirituall things .

I gave you two reasons of it .

I opened it by answering three Questions .

I came to make some use of it , and finished only one , which was to see the reason why carnall Fleshly people , doe know so little of the things of God , though they have so much meanes , and Ordinances , and have time to enjoy them , and have Eares to heare , and Books to read , and yet they know nothing of spirituall things , the reason is , because they mind them not . But I shall now proceed .

Another word is this , from this way , and method Use . 2. The misery of a carnall man is the fleshlynesse of his mind . of reasoning , that the Apostle useth here , you may learne this ; that the maine and cheife misery of a Fleshly carnall man , is the fleshlynesse , and carnallnesse of his mind . As the cheife happinesse of a Christian , the choicest peice that is in a Christian , is the spiritualnesse of his mind : so the worst peice in a carnall man is the fleshlynesse of his mind . Therefore the Apostle doth pitch upon the worst peice to demonstrate the rest , he that is after the flesh minds fleshly things . As if he had said , you may easily guess at the rest , if the mind be naught . You are wonderfully mistaken when you see a little of your misery you complaine , O , I have a weak memory : when I am hearing spirituall things I think they are written upon my heart , but I presently forget it , and I am passionate , &c. And that is all my fault . O , but here is the root , thou hast a fleshly mind , and therefore there are fleshly thoughts and fleshly actions , all proceed from that .

The mind of a man is either the cheifest Seat The mind the Throne of Christ or Satan . for Jesus Christ , or the cheifest Throne for the Devill . If Christ be in thee there is his Throne in thy mind ; and if Satan , the Prince of darknesse , be in the , there is his Palace . Therefore you shall read in Luke 12. Christ throwes out the strong man , the Armed man . Now what is the royall seat that the Devill hath in a man ? Compare that with 2 Cor. 10. You shall see there , it is the Imaginations of the mind , the reasonings of the mind ( of which , God , willing , I shall speak more after ) for as the mind is the cheifest facultie of the soule , so the reasonings of the mind are the cheifest acts of the mind . Now the strong holds of Satan must be throwne downe , and be brought into captivitie to Jesus Christ , every thought of them . If thine eye be single , sayth Christ , the whole body is full of light , but if thine eye be evill , the whole body shall be full of darknesse . You know that if the eye have light in it , the hands have light to worke , and the feet have light to goe , and a man knowes where hee is , what hee is doing , and wither hee is going , but if the eye be darke the whole body is darknesse . Just so , if the eye of the mind have spirituall light in it , then all the whole man hath light , then the will hath light , and the affections , and the actions , all have light , but if the eye be dark , if the mind be darke , the whole body is full of darkenesse . If the Coachman ( as a godly man saith ) be The minde the Coachman of the soule . blind , then you know where the Coach must be . The mind is to the soule and body of a man , as a Coachman is to the Coach , and Horses , he guides them , and if he be blind , or mad , or drunke , then all goes out of order .

Therefore you shall find that when God in God inflicts the greatest misery on the minde . Scripture doth expresse the height of the misery , of people , he sets it out by some misery that is upon their minds ; and when the holy Ghost would set out the height of what God doth for Christians , he sets it forth by something that he doth upon their minds . As you have it in Rom. 11. 7. What then ? Israell hath not obtained that which he seeketh for , but the election hath obtained it , and the rest were blinded . To be blind , or to be without judgement ( in the Scriptures language ) is to be a Reprobate . Therefore when the holy Ghost speakes of Reprobates , he takes a word that is the same in the Originall , and Reprobate is the worst word that is in the Scripture : for it is farr worse , to say a man is a Reprobate , then to say he is a wicked man , or a cursed man : for he that is in a cursed condition for the present , may be in a blessed : But saith he , the election hath obtained it , and the rest were blinded .

So , on the other side , when God will shew the The greate happinesse of a Christian in his mind . cheife happinesse of a man , he sets it forth by some good he doth to the mind . As in Heb. 8. I will put my law in their hearts , and write it in their minds : And if it be said , what shall we doe with our wills , and affections , and actions ? O saith God , if I be pleased to put my law throughly in their minds , their affections , and actions cannot goe amiss : and so poore Paul , when he was strugling with corruptions , Rom. 7. He ends all with this , I thank God through Jesus Christ , that though I serve the law of sin in my members , yet my mind is whole , and entire for all this . So that it is the cheifest happinesse of a Christian to have his mind sanctified , and of all miseries this is the worst , to have a carnall , unsanct ified mind .

But it may be you will say , what is the misery of a fleshly mind ?

Give me leave in a few short words to set it out The misery of a carnall mind in 6 perticulars . unto you , I will tell you what the Scripture saith of a carnall mind , and I desire you to consider of it , and O that God would help us to come out of our formallity , that we may think of these things , and consider , doth not the Minister speak of me ? and am not I the man ? Now there are these expressions of a carnall mind .

First , the Scripture saith , the minde is blind , Secondly , that it is vaine . Thirdly , that it is rotten . Fourthly , that it is polluted . Fiftly , that it is reprobate . Sixtly , that it is proud .

Let me open these a little .

First , it is blind , that is , it is darkenesse , that is the word in Ephes. 5. 8. For ye were somtimes darknesse ; 1. It is blind . you were not only darke but darknesse it selfe . There is not the least sparke of spirituall light in thee , if thou be yet in the flesh , if thy minde be fleshly .

Secondly , it is vaine , What is that ? The Gentiles that walked in the vanitie of their minds , 2. It is vaine . they became vaine in their imaginations .

What is a vaine minde ?

Vaine signifies empty in Scripture , as Solomon saith , I saw all things under the Sun that they were Vaine , what . vaine ; that is , they are empty , they have no good in them . So if thou be a carnall man , thy mind is vaine , that is , it is empty of all good ; there are none of those sweet meditations , and contemplations , and considerations of spiritual things , it is quite emptie . Christ saith , thou shalt not call thy Brother Racha , that is , emptie , but thou mayst say so of thy minde , thou mayst say I have an empty minde , a minde that is Racha , that is , emptie . Therefore saith Solomon , The words of the godly are as choyce silver , but the heart of the wicked is little worth : as one godly man saith , his very heart is not worth a half-peny : so I may say of al thy thoughts , that art yet in the flesh , all thy thoughts through the yeare are not worth one farthing .

Thirdly , they are rotten , or corrupt , Ephes. 4. 3. It is rotten .

What is the meaning of that ?

I shall it may be speake more of it by and by , but for the present , it is rotten , that is , it is not only empty of good but full of putrifaction , it is full of superstitious thoughts , full of Lusts , full of evill imaginations , that are abhominable to God , and that rott thy mind , and make it worse and worse , and make it stinke before the Lord. The plowing of the wicked is an abhomination to the Lord , the nearer you come to his heart , the more abhominable it is .

4. It is polluted : thy minde being carnall , every 4. It is polluted . lawfull thing , every indifferent thing , makes thy mind fouler and fouler .

And take heed , take heed poore soule , after all 5. Reprobate . this , that thy minde prove not to be a reprobate mind , you shall have the word in Rom. 1. 28. you may finde in that Chapter that the people had a little naturall knowledge of God , but they did not know him as God , but became vaine in their imagination ; they did not delight to keep the knowledge of God , they were sorry that they knew so much of God ; because they could'not follow their lusts so freely . Well , what saith the Apostle ? As they did not like to retaine God in their knowledge , God gave them over to a reprobate mind , &c. A mind voyd of judgement , as it is in your Margine , because they had a little knowledge and regarded it not , God gave them up to a reprobate minde , to a mind voyd of judgement , that is , such a mind as never should have the knowledge of God any more : you shall know no more , you are troubled that you have a little knowledge of God ; saith God , I will take away your judgement , and you shall know no more .

And then there is a thing worse then this , and 6. It is proud . that you will thinke were very strange ; it is not strange to say , there is one thing in the mind that is worse then to be Reprobate : and yet thus it is ; the word is in Colloss. 3. 18. It is called a proud minde .

What is that ?

That is , notwithstanding all the misery of thy mind ( and so by consquence of thy whole man ) as it is blind , and vaine , and rotten , and polluted , and it may be reprobate ( I feare it , I feare it ) Proud mind what . yet notwithstanding thou hast a proud minde . What is that ? If thou compare it with Ezek. 28. 2. Thou dost set thy heart as the heart of God ; there is no carnall man , but he thinks he is as God , he thinks he knoweth all things : that a man which is a mad man , that is wild and hath no knowledg , yet notwithstanding , that he should conceive that he is wise as God , as full of knowledge as God is in a maner ; this is the thought that is in the hearts of men ; and therefore you shall see in that place , verse 9. saith the Lord , Wilt thou yet say before him that slayeth thee , I am God ? Not that men say so with their Tongues , but in their hearts , that they are wise as God . As there is many a poore carnall man that thinks he is grave , and wise , that he knowes as much as all the Freachers in London can teach him , and yet he is rotten , and blind , and polluted , and it may be reprobate too . And therefore learne this Lesson , that if thou art a fleshly man , thy great miserie lies in thy mind ; and therefore doe not complaine so much of the streames as the Fountaine ; goe to God , and desire him to write his Law in thy mind : desire God , not only change thy memory , but to give thee a new mind , and a new heart .

And from this may follow another word , that Use 3. The mind cannot be good , if the life be naught . is , you may hence learne , you that are but yet simple , and ignorant , never conceive that thy heart is good , when thy life is naught , when thy words are naught , and when thy thoughts are naught , never say that thy mind is good , or thy heart is good . For I told thee , thy mind is the fountaine of all thy actions , of all thy affections . And therefore doe not say , Sir , though I can talke but little , and though I sweare , and be drunke somtimes , yet I have a good mind to God ; I say that cannot be , for if the Tree be naught , the fruit cannot be good . If I see a few sparks at the topp of the Chimny , I am sure there is a greater fire within : if wickednesse be in thy Tongue , there is a treasure of wickednesse in thy heart . If a man hath nothing but basenesse and wickednesse , and sinfulnesse in his life and conversation , I will never beleive that that man hath a good heart , for if the heart were holie , it would make the whole man holy , and if the mind be naught it is impossible but that the man should be so too .

Another word you may learne from hence Use 4. Christ dyed . not for all alike . ( if you will give me leave to shew my judgement . For I speake against no man ; but shew what God by his grace hath shewed to me ) as I conceive that it is not the will of God that we should conceive that Jesus Christ did equally dye for all men , and redeeme all men . To say nothing of other Scriptures ; for it is a great controversie , and diverse godly men doe doubt of it from this Scripture , If we say that Christ did die for all men equally , or alike , for those that shall be damned , and those that shall be saved . Then it may be asked , who makes the difference ? how comes it to passe that he died for all , seeing there are but some saved ? You will answer , that some beleive , and some doe not . Then how is it that some doe beleive , and some doe not ? Surely if Christ died for all men alike , then it must follow that surely some men have power to beleive and some have not . But this Scripture saith plainlie , that the mind of a carnall man minds carnall things , nay the mind of a carnall man , his best part is open enmity to God , it is contrary to God : And the Scripture sayth , that we are dead in sins , therefore a carnall man cannot doe any thing that is spirituall , a man that is dead , is altogether fleshly he cannot beleive , or receive Jesus Christ . Therefore I say , the Lord Christ he gives faith ; it is he that gives repentance unto Israel● and Christ Jesus he hath Purchased it , ( consider of that ) as Christ Jesus hath Purchas'd Salvation for the soule , so he hath Purchased faith for us , to lay hold upon that Salvation . And therefore besides all other inconveniences in that doctrine ( as I have told you before ) in my apprehension there is abundance of pride in it , that we cannot be content to take Salvation , on Gods tearmes : so that it sets up a power in man , that if Christ died for all alike , then this makes the difference , that one man beleives , and another doth not , and then a man hath power in himselfe to beleive : whereas this Scripture saith , that naturally we have fleshly minds , and can mind nothing but fleshly things .

Therefore let us extoll God , and goe to him , and desire him to worke on us , and acknowledge that naturally we are blind , and dead , and can doe nothing .

Then lastly , let me shut up this point ( for I Use 5. Consider whether you be fleshly minded or no. shall omitt somewhat more that I had to say of it ) every one of you consider your owne soules , whither you be fleshly minded people or no ; whither you mind the things of the flesh . If you be , I have a word , a cold word from the Lord to you ; I say , if you doe mind fleshly things ( consider of it ) the Lord saith you must die , They that walk after the flesh must die , whither you be prophane people ( as that is the ordinary distinction ) people that live in gross sins ; or whether you be Professors of godlinesse , that mind earthly things , as many Professors doe , you are in a terrible condition . For you shall find in Philip. 2. Even in , Pauls time , saith he , I have no man like minded , who will naturaly care for your estate , for all seeke their owne . All , what all is this ? He doth not speake to carnall men ; for he wrote to the Phillippians that were good people , but he saw among them abundance of Professors that did seeke their owne , as where will you have a Professor that doth naturally care for the things of Jesus Christ ? that is , as you see a loving Mother cares for her child naturally , that you need not force her to it ; so where is there a man that naturally doth seek the good of the people of God , and how he may advance the Name of God , and releive the poore Saints , and the like ? to doe it naturally and freely ? For all seeke their owne , saith Paul ; that is , we can shew you Professors enough in every Parish , in every Congregation , in every Regiment , in every Companie , that seeke themselves , there are but few that are otherwise , there are but few that naturally seeke the things of God . And that you may see what a fearfull thing it is ( that you may looke to it ) you shall see in , Chap. 3. 18. For many walke of whome I have told you often , and now tell you weeping . And so in 2 Cor. 12. Beloved , I doe not read that Paul did write weeping to the Church about any thing but about this , and what was it he wept for ? They are enemies to the Cross of Christ . They were not prophane men , but Professors , Whose end is destruction , who mind earthly things , whose Belly is their God . Who are they who mind earthly things , whose Belly is their God ? They did not fall downe on their knees , and worship their Belly : but they were such as did take more care , and paines for their Belly , and did rise earlier to looke after the things of this life , then after the glory of God : and their end is destruction , notwithstanding all their Profession : and you shall know them by this , they mind earthly things . But our conversation is in Heaven , from whence we looke for the Saviour , &c. Therefore to conclude , this is my meaning , that all that are Professors in this self-seeking age , wherein one may goe with a Candle ( as the Prophet saith ) through Jerusalem : a man may goe with a Candle from Westminster to the Tower , to looke for a man that naturally minds the things of God , and the people of God , and the honour of God , and the like . And if they be so scarce I beseech you consider what a fearfull thing it is ? and how the holy Ghost sets it out here , that their end is destruction , and Paule speaks of it weeping ▪ Therefore let it be thy worke now to looke to thy mind , though thou profess to be a Saint , whither it be naturall to thee to care for thy selfe , but to doe for God , but now , and then ; and it may be after many perswasions thou mayest be brought to doe somthing for God , and for the people of God : but it is naturall to thee to look to thy selfe , and to thine owne honour , and thy owne place , and preferment , &c. The Lord helpe thee to looke to this .

SERMON VIII . Rom. 8. 5. For they that are after the flesh doe minde the things of the flesh , but they that are after the spirit , the things of the spirit .

I Have spoken of these words in generall , and now I will according to the strength that God shall give me , speak of them a little in partiticular , that seeing those that enjoy this great priviledg to have the law fulfilled in them , are those that walke not after the flesh , but after the Spirit .

That we may find , whether we walke after the flesh , or after the spirit , I would urge it a little further , and that according to the Apostles method . He pitcheth upon the mind , and the mind not simply considered , but as it is acting , and setting forth , the mind , in minding : therefore as he takes the chiefest facultie to judge the rest by , so I will take the chiefest act in that facultie , that so you may judge of the rest by that one , and so keep to the Apostles method .

Now the chiefest act of the mind ( doubtlesse ) The chiefe act of the mind . is the reasoning part of the mind . There are many acts in the mind ; as it understands , it thinks , it imamagines ; but especially the reasoning part , It belongs to the mind to reason concerning things , and reason is the chiefest part , and is called , and accounted by Schollers the chiefest part of man ; and therefore they say , that man is a reasonable creature : Now I say , if we will find out by the Scriptures , what we are , whether we be according to the flesh , or according to the spirit ( for there is the hinge of it ) we must examine it by the mind ; & not by the mind simply , as it is a faculty , but the mind acting , and exercising . And if we speak of the exercise of it , let us take the reasoning part of it , that is he best part , for of all the acts of the mind , the reasoning is the strongest , and that that most immediatly flowes from the understanding : therefore if the reasoning of the soule be carnall , the whole soule is so , and if the reasoning of it be spiritual , the whole soule is spiritual , that was one thing that did move me to pitch upon that , it being the chiefest .

Besides , I find that the Apostle in 1 Cor. 5. 16. How Paul distinguisheth Saints and others . he distinguisheth those that walke according to the flesh , from those that walke according to the spirit , by the reasoning part , for saith he , Henceforth know we no man after the flesh , yea though we have knowne Christ after the flesh , yet now henceforth know we him no more . We doe not saith he , henceforth walke according to the flesh ; and we know it by our knowledge , we do know things , not according to the flesh , but according to the spirit ; if Christ himselfe were here , we would not looke upon him with a fleshly eye . What this knowledge is , you may see in the verses before : For the love of Christ constraineth us , because we thus judge , we thus reason , that if one dyed for all , then were all dead , and that he dyed for all , that they which live , should not henceforth live unto themselves , but unto him which dyed for them , and rose againe . We know saith he , that we are spirituall , and not fleshly , by our judging of things , by our reasoning of things : for thus we judge , or thus we reason , that if one man dyed for all , that is , did dye for others , then surely we all are dead : And we reason further , that if one man did dye for us , and we are suffered to live , we should imploy our life , not for our selves but for him that dyed for us . This kind of reasoning we have , that walke after the Spirit , and not after the Flesh , therefore I will pitch upon that . And the rather , because the Lord hath been pleased , for ends best knowne to him , to keep that in my mind , and to fix it so on my thoughts , that I could not passe it by , and I usually judge in such cases that God doth often doe it for your sakes .

And therefore according to this method , wee shall observe this Doctrine , or this lesson , that Doct. Carnall men guided by fleshly reasoning .

Those that are according to the flesh , or that walke according to the flesh , are swayed , and guided by fleshly reasonings , and those that are according to the Spirit , are swayed and ruled by spirituall reasonings .

True Gospell Beleivers are ruled and swayed with spirituall reasonings , and all carnall , fleshly men are ruled by carnall , fleshly reasonings ,

For such as the mind is , so is the whole man , and if your reasoning be right , then I dare say that all the acts of your mind are right : for that is the cheifest , you may judge of all the acts of your mind by your reasoning : and therefore we cull out that for the triall of the rest . I say carnall men are swayed , and led , with fleshly reasonings , and spirituall men with spirituall reasonings . And this is the most distinguishing Character that I know in the Booke of God , betweene a Christian and another man .

And as the Lord presents it unto me I shall a little open unto you these termes , reasoning , spirituall reasoning , and fleshly reasoning . That you may understand these , you must conceive that there are three sorts of mindes in the World : and therefore there be three sorts of reasonings : Three sorts of minds . For our Reasonings are according as the minde is .

There is first , a corrupt mind , as you have it 1. Corrupt . Ephes. 4. The old man that is corrupt , that is ( to speake in your language , or according to your thoughts ) a sinfull mind , a mind that is exercised about sinfull things . When a mans mind is an evill one , simplie evill .

Secondly there is a naturall mind , 1 Cor. 2. at 2. Naturall . the latter end , it is called there , the naturall man . where I would have you observe by the bye , that the mind is called the man there , the naturall man , that is , the naturall mind . The naturall man knoweth not the things of God ; that is , the naturall mind , for a man is denominated by his excellentest part , which is his mind , as I told you before .

And there is also the spirituall mind , which is 3. Spirituall . called there , the spirituall man . The spirituall man judgeth all things ; that is , the spirituall mind judgeth all things , for it is the mind properly that doth judge , and the man is said to judge , because he hath the mind , or the mind is in the man : according Three sorts of reasonings . to these three sorts of minds , flow forth ; sorts of reasonings .

One is ; corrupt reasoning , and that is , when men 1. Corrupt , doe reason meerly sinfully , according to that in 1 Cor. 15. The Apostle useth their carnall phrase , Let us eate and drinke for tomorrow we shall die . Now here was a kind of reasoning in this , here was an argument , to morrow we expect to die , that is , shortly , therefore let us eat , and drinke , and feed our lusts , &c. Here was a reasoning , but it was corrupt . And so in Mat. 21. When they had killed the Servants that came to gather the rents . Now say they , the Heire is come , come let us kill him and then the Land will be ours . Here was reasoning , but it was corrupt reasoning . So in Luke 9. 44. there the disciples did reason Who should be the greatest in the kingdom of God . There are such reasonings in our hearts : for man is called a rationall man ; and though some men be called unreasonable men ( as I shall shew by and by ) yet there is no man but hath reasonings in him , either corrupt , or naturall , or spirituall . There is no act that a man doth , but there is such a nimblenesse in the understanding that it presently drawes some argument and reason for it : a man never doth any thing but he hath some kind of reason for it , be it what it will be .

Secondly , there is a naturall reasoning , and 2 Naturall . that we oft find in the Scriptures , as in Mark. 3. 6. Christ had there told a Leper that he had forgiven him his sins , the Scribes sitting there , reason in their hearts , Why doth this man speake blasphemy ? who can forgive sins but God . This was not properly corrupt reasoning ; it was true reasoning . Who can forgive sins but God ? This man forgives sins , therefore it is blasphemie ; they reasoned right , and true , as farr as naturall light could goe , but here is the difference betweene naturall , and spirituall light , naturall light comes too short , they did not see that he was God . None can forgive sins but God , but they saw him not to be God . This was naturall reasoning . Why ? because it was true according to their principle , had he been but a meere man they had reasoned very well : but it was naturall because it was lame , and low , and did not rise up so high as to see that that man was God , and could forgive sins . So Peters reasoning was rather naturall then corrupt . Master spare thy selfe : it was naturall , and not corrupt reasoning : because it is good for a Servant to give good counsell to his Master . But this was but naturall : because though it were honest , in a naturall way , yet it was lame , it wanted a principle that was spirituall , to see that it was needfull , and necessary that Christ should die ( according to the counsell of God ) rather then that all the elect should perish .

Thirdly , there are spirituall reasonings . As 3. Spirituall . there is a spirituall mind ; so I say there are spirituall reasonings in all godlinesse . For all godlinesse , and every peice of it ( as I shall shew ) is carried upon reason , only it is spirituall reason . Looke upon the whole bulk of godlinesse , you may divide it into three parts . It consists , Either in beleiving , and doing . Or in obedience , and doing . Or in suffering , and doing .

All a Christians life is spent , either in beleiving , or in doing , or in suffering . Now in all these three you shall see in Scripture that a Saint doth not all these hand over head , as being led by a fancie of them , but clearly upon reason , and the best reason in the World , as I shall shew you anon .

First , for beleiving , looke to Abraham , who is 1. Spirituall reasoning in beleiving . our patterne , our coppie . In Heb. 11. 19. By faith Abraham when he was tried , offered up Isaak , and he that had received the promises offered up his only begotten son : of whome it was said , that in Isaak shall thy seed be called , accounting that God was able to rayse him up from the dead , &c. Accounting , or as the Greeke word is , reasoning , that God was able to rayse him from the dead , from whence he received him in a figure . It is said that by faith Abraham offered Isaac , his onely son , he that had received the promise , God had made the promise to Isaac ; In Isaac shall thy seed he called . Isaac was his son , and a son that he had in a strong way , by an ancyent Woman , and his onely son , and a son of whome the Messias should come . Now there must be a great deale of reason to perswade such a godly Father to kill such a hopefull Child , to put him to death , to whome God had given the promise of all blessings , to all Nations . Surely there must be a great deale of reasoning before he could be perswaded to doe this , and yet he did reason that God was able to raise him from the dead . The word reasoning in the Greeke is a word taken from Arithmetitians , that take two or three Sums , and put them together , and tell you this is the result of them : so he did reason , this is my son , and all my hopes lie in him , and I received him when I was as a dead man , and for me to goe , and kill him , will dash all the hopes of my salvation . But on the other side , spirituall reason comes in , and saith , that God that gave him me in a figure from the dead , that is , as it were from a dead woman , and when I was an old man , that God is able of his ashes , when I have killed him , and burned him , to raise him up againe , and therefore I will goe , and Sacrifice him , and thence it is , that the holy Ghost saith , that God raised him from the dead .

Beloved , there is nothing that seems to be more without reason then Faith , and in faith there is nothing seemes to be more without reason , then for a man to go , and kill his Son , his only Son , and yet he reasoned , is said it . And so in Rom. 4. he looked not upon flesh and bloud , but reasoned from that promise , So shall thy seed be , What was that ? God called him out in a cleare night , and shewed him the Stars in the firmament , and said , so shall thy seed be , and he reasoned , and staggered not , but looked upon God as one that was able to bring it to passe , and therefore it is said , in hope , above hope , he believed .

What shall I speake of Moses ? you have it in that Chapter , they say , old men are twice children , but Moses being 40. yeares old , refused to be called the Sonne of Pharaohs daughter : some might thinke what a madnesse this was ? the text gives the reason , he reasoned , or he , Esteemed the reproach of Christ , greater riches , then the Treasures in Egypt ; that is , he reasoned thus , here I am in great honour , I may be called the Sonne of the Kings Daughter , and here I have hunting and hawking , and riches , &c , and yonder are the poore people of God making brick , and there they have burdens laid upon them every day , and are sighing , and groaning , and making spirituall prayers , and saith he , the blessing of God is there , and these riches are but for a time , and there are the riches that are abiding , and blessed , and therefore saith the text , He chose rather to suffer affliction with the People of God , then to enjoy the pleasures of sinne for a season . Thus you see in these instances that faith goes all upon reason , upon spirituall reason . 2. In doing

And so for doing ; for obedience as it refers to doing , I will give you that one place , that I had even now 2 Cor. 5. 14. saith the Apostle , We thus judge , or we thus reason , That if one dyed for all , then were all dead . And further , this is an other conclusion , He dyed for all , that they which live , should not henceforth live to themselves , but to him which dyed for them , and rose againe . There is no act of obedience , that a Saint under the Gospell doth , but it proceeds from Gospell , Spirituall reason , Christ dyed , God reveales this in the Scripture to me , and he seales this to my soule , that he dyed for me , when I was the veryest enemy in the world ; why then there is all the reason in the World , he dying for me , that I should live to him , and serve him all the dayes of my life ; he redeemed me , and paid a rannsome for me , there is all the reason in the world , that I should live to him , you must not thinke that the People of God take so much paines to deny themselves , and to be carryed on in such hard rough wayes , but that they are carryed on in a way of spirituall reasoning .

And then for suffering ; which is another part of a Christians life . You shall read in Rom. 8. 18. 3 In suffering . If we be children , then heires , heires of God , & joynt heires with Christ , if so be that we suffer with him , that we may be also glrryfied together . For I reckon that the sufferings of this present time , are not worthy of the glory that shall be revealed in us . Reckon , or I reckon ; for it is the same word in the Greek , that is , he did put the two sums together , as one learned Expositor sayth , he put al the sufferings on the one side as light things , as short things , and the priviledges of the Saints on the other , that we are sons , & heires and coheirs with Christ , and that if we suffer with him , we shall be glorified with him , and so after all his reasoning , he saw it was better to undergoe sufferings with Jesus Christ , considering the gaine , and the loss putting them both together in the Ballance , and therefore he resolved to suffer any thing that God should lay on him . So if we compare this place with 3 Cor. 4. 16. For this cause ( sayth the Apostle ) we faint not , but though our outward man perish , yet the inward man is renewed day by day : for our light afflictions which are but for a moment , worke for us a far more exceeding and eternall weight of glory . We have abundance of afflictions as it is known to you Corinthians , as he saith before , We are afflicted on every side , there was a great deale of affliction , and yet notwithstanding he did not faint , he was able to goe on , and suffer ; Why so ? Not phantastically , or rashly , as many a carnall man may doe , for it is not so with a Saint , he will choose dishonour when he may have honour , but it is upon good reason , I will tell you why ; because though the outward man perish , yet the inward man is renewed day by day : and therefore saith he , our light afflictions which are but for a moment , they worke to us an exceeding eternall weight of glory . As if he had said , the afflictions which are now upon me , however you may conceive them to be great , yet in the Skales of spirituall reason , I see they are but light , and little in comparison of what the wicked shall suffer , and of what I have deserved : and it is but for a moment , it is but for a time , and it doth worke , an exceeding , excessive weight of glory , and therefore I have all the reason in the World to suffer afflictions : for if the outward man suffer , the inward man gets by it ; and if it be light , there is a weight of glory , and if it be for a moment , there is an externall weight of glory . And saith he , We doe not looke at things that are seene , for they are temporall , but at things that are not seene which are eternall . We looke at things in a spirituall way ; and thus saith he , I bless God I doe not faint : and thus we have opened the Lesson to you , that they that walke according to the flesh , are led by carnall reasons , and they that walk according to the spirit , are ruled by spirituall reasons .

Now before I come to proove the doctrine unto you , to make way for it , because in my apprehension it is a spirituall thing ( as I shall shew you hereafter ) There is nothing that I know in this blessed Booke , that may help you in a clearer way to discover your estates to you in a spirituall way , for such as the man is , such is his mind , and such as his actions are , such is his mind , and we may better understand the acts , then the mind , and we may better understand both , then the man .

And therefore that you may understand this , I will lay downe three things before hand , before Three things premised . I come to proove the Doctrine , or to applie it .

The first is this , that there is in all godlinesse , in 1. Godlines hath the best reason every part of it , excellent reasons , there is the purest , sublimest , excellentest reason in godlinesse . Beloved , I may say , and say truely of godliness in a spirituall sence , what ever you may say of Logick in a naturall way . Logick is the art of reasoning , that is the definition of it , it is the right Art of reasoning , so godlinesse is the right art of spirituall reasoning . There is not one dram of right spiritual reasoning but in godly people : and there is not one act in godly people , , but it is carried on upon the purest , and sublimest , and excellentest reasoning that is ; it is such a kind of reason , that the Apostle calls it demonstration , that is the surest reasoning in naturall Logick . Now in that you have other kind of reasoning , as conjectures , and probabilities , and other topicks ; but godly reasoning is demonstration , as the Apostle saith . And therefore in 2 Thes. 3. 2. wicked men that have not faith , they are said to be unreasonable men , he is a wicked man that hath not faith , let him be never so honest , or civill , yet in Gods language , if he have not faith , he is a wicked man ; Paul prays that he may be delivered from ureasonable men , from absurd Absurd , what . men as you have it the margine . Now what is it to be absurd ? you say when a man carries himself illfavouredly , that is absurd ; properly then when a man reasons not rightly , it is absurd , as to draw wrong conclusions from premises ; as to say such a Towne is garrisoned by the King , therefore London hath the plague , this is absurd . Now all the actions and doings of wicked men , they are absurd , there is no more hold of them , then of a rope of sand . A wicked man may have naturall reason , and corrupt reason enough , but he is an unreasonable man , he hath no spirituall reason . Ground of Saints constancie .

And hence it is , that godly spirituall men are so constant in their Spirits , and in their wayes ; indeed they are not absolutely constant because they are godly but in part , but so far as a man , is godly , so far he is constant . As you may see in naturall things , the difference betweene a man that is at full age , and hath reason , and a Child that is not come up to reason , as the Scripture saith , be not as little children , tossed too and fro , Now what is the reason that a Child is so inconstant ; he will love a thing to day , and have it to bed with him ; and to morrow he will cast it in the dirt ? it is because his actions are carryed by fancie , and he hath not reason to rule , and sway him . Now you know a man doth not doe , and undoe things like a Child . See what difference there is in a naturall way , between a man at full age , and a Child at three or foure yeares old ; so much , and more difference there is , betweene a godly , spirituall man , and a naturall man : and that is the reason , that when a godly man , heares a naturall man discourse , and say he will do this , and that , he will go to the Wars , and he will take this , and that garrison , he smiles at it , because he knowes , he will not be constant . Take men all along in these wars for some yeares past , whither they were Commanders or others , you shall see how many brave resolute men both went forth , and were here in the Parliament at home , and where are they now ? But now take a godly man either in the Army , or elsewhere , and you cannot say of him , he was so ; but he is so : because he hath some reason to carry him along , that the other hath not ; he went for the glory of God , & the respect of that continues with him , the other went out for a shew , for a blast , and so are turned about with every winde like a Wether-cock , and all this for want of spirituall reason . Why the Saints are comfortable in the worst condition .

Moreover , it appeares by this , why the Saints that are godly , and spirituall are so comfortable , even in the worst condition ; and why other men are so apt to be dejected . Take a Saint , and put him into any condition , and he knowes how to rejoyce in the Lord . Take a Paul , or a Sylas , and put them in Prison , and let them be to be hanged to morrow , and yet they can rejoyce , and sing , they can rejoce in tribulation , as well as in prosperity , but now men that have not faith , that are not spirituall , though they laugh loud sometimes when they are in Prosperitie , yet when affliction comes they are downe againe ; and this comes from hence , not beeause godly men are mad men that they can rejoyce in Chaines as men in bedlome doe ; but it is from spirituall reasoning . When they are in affliction they can reason . I am now in much shame , and povertie , but I know that they that are in Christ , all shall turne to their good , they are Christs , and all is for their Salvation . And thus they will draw from the Scriptures by the help of the Spirit of God such kind of arguments as will draw them up , and fill them with joy , even in the worst condition , which because the others have not , they are up , and down , though their laughter be louder as Solomon saith , yet it is but as the crackling of thornes , that end in smoake , and smother , and ashes : O , the godly are endued with a great deale of spirituall reasoning .

And hence it was , because there is so much reason in godlinesse , that the Doctrine of the Gospell of Jesus Christ by a few Fisher-men , and contemptible men , without any force of rme , without any Sword drawne , they have bene able to breake the great Emperour of the World , and to plant Religion over a great part of the World . It is true , there is no naturall reason in it in the World , that a hundred , or halfe a hundred should goe forth , and tell a Storie of a man that was a Carpenters sonne , a poore man that was at last hanged upon a Tree by the Jewes , and buryed in a Grave ; and for a company of poore men that had no oratorie in the world , to goe and tell People , that by this man is salvation , and that they must believe in him , and that they had no power in themselves to doe it ; and that if they did believe in him , they must deny themselves , and Father and Mother , and Lands , and Life ; and then they should have a Reward , they knew not where , nor whence , hereafter in Heaven , but nothing in this World ; which there was no naturall reason to perswade them to , and there was no Sword to Command them ; for their Commission was onely to tell men , that if they beleived , they should be saved , and if they did not beleive , they must be damned , and yet we see the Gospell hath prevailed in many Kingdomes of the World , more or lesse . Now when Mahomet came , he comes as a great man , and when he was asked , how will you proove your Religion to be true ? He takes a Sword and saith by this : Such is the Doctrine of the Turks , and Persians ; but the Doctrine of the Gospell came not so .

Now you must not conceive that the Gospell works like a charme , that it works upon men like mad men , but hence it comes to pass that though there be no naturall reason in it , nor the wisedome of men yet they speake in demonstration of the spirit : they speake the wisedome of God to them that are perfect . There is spirituall reason in every peice of that Doctrine that is able to satisfie a man : and were there not stronger reason then any is in the World , men would never yeild to it . Thus I have given you a few hints , to shew you that there is abundance of profound reason in godlinesse .

Besides , when we see that godly men are so meek , Gentlenesse in gody men whence it is so gentle , so easie to be intreated . Whence is this ? From the strength of spirituall reason that is in them . As it is in naturall things , you know women are the weaker Vessells , the Scripture saith so , and they are more apt to be froward then men . Why so ? Because there is not such strength of reason in them . Now men that are at full age , and have strength of reason , they will beare unkindneses , it is the glory of a man to pass by an offence ; it is the wisedome of a man to pass by an injurie . Now as it is in naturall things betweene a Man at full age , and a Child , such a difference there is between godly , spirituall men , and naturall men ; most naturall men are froward , and peevish , and very ungentle , and hardly to be intreated : but the godly , as farr as they are godly , as farr as they have the wisedome that is from above , they are made gentle , and easie to be intreated ; because they have spirituall reason . As for instance , suppose a man offer another a great deale of unkindnesse , and speake very ill of him ; naturall reason will say , why should he doe this ? or why should I beare it ? But spirituall reason comes in , and saith , When they curse , doe you bless , and the Scripture teacheth me , that Christ loved me when I was an enemy , and so should I doe to others . There is nothing that may provoke a godly man , but if he hath the use of spirituall reason , he may keepe his heart meeke , and calme as may be . Now you must not thinke that the Saints are stocks , or stones , for a Saint hath as much apprehension as a naturall man hath ; but he hath spirituall reason , that he can shape the wrong done him , in a spirituall Mold , and so carry himselfe meekly , and quietly .

Moreover , there is reason in godlinesse , and Godly men see their way in confused times . hence it is that the godly in times of confusion they can see their way in the middest of the mist , when all others are at a loss , and know not which way to go : a godly man can by spirituall reason seek out his way , as there is a full instance in these times , all carnall men are at a loss , and think that all Religion is gone into confusion , and one Governour is gone , and another come , and one man is of this opinion , and another of another ; the whole World , even those that are meere Spectators , they know not which way to goe , yet now the Saints that are spirituall they can serve God , as fully , & as sweetly as ever . Why so ? Because though the others are at a loss , yet A Saint looks with comfort on his life past . they have eyes in their heads , and can see their way .

And hence it is , by this spirituall reasoning , that the veiw and contemplation of their lives past is so sweet to them , and affords them so much comfort , as farr as it was Religious , whereas they remember their sinfull actions with shame , and naturall actions with sorrow . When we come to be men , we cannot indure to think of our carriage when we were Children , as making little houses of strawes , and of clay , &c. When a man comes to be a man he rejoyceth more that he hath gotten such a house , and purchased such land , and he rejoyceth in his Wife , and Children . There is more pleasure in the remembrance of a rationall act , then of a fantasticall , though when we were Children there was more pleasure in a fantasticall act then in a rationall , as a Child hath more pleasure , and will , to make Pies of clay , then a man hath to purchase a House and Land . So looke to your lives past , you shall see abundance of corrupt acts , that you are ashamed of , What profit had you ( saith the Apostle ) in those things whereof you are now ashamed : Comfort of spirituall duties , lasting . you are ashamed to think of your drunkennesse , and cozening , &c. and you looke upon naturall acts with sorrow , but looke upon any spirituall godly act , what you have done for Christ , or the Saints , the comfort of them is as much at the present as when you first did them , and that is a signe that they were spirituall , otherwise the comfort of them would vanish away . Those things that we doe out of reason , have a more lasting sweetnesse , & comfort then those that we doe out of lust ; that is the reason that if a man did a thing for God , though it were forty yeares agoe , yet the sweetnes of it is fresh now , it is not so in naturall or corrupt actions , you befoole your selves in the one , and blame your selves in the other ; but spirituall actions , you rejoyce in them . Godly men not taken with temptations .

Againe , from this it appeares that there is reason in godlinesse , because godly men are not caught with chaffe , they are not caught with lusts , as naturall men are : you know little Children , how you may catch them with a Babie , or a top , and a scourge , all the yeare about , you may feed their fancie by bringing them some new toy home , but a man of forty yeares old you cannot please him with a babie , or with a Horse of wood , &c. Such is the difference betweene a naturall man , and a Spirituall man , you may please a naturall man , and catch him with a good Office , or some such thing , but take a through , full growne , spirituall man ( as we have blessed be God some instances , in the Armie , and in the Parliament , and Cittie ) you offer him chaffe when you offer him these things , when you would tempt him to leave God , and to imbrace the World . That Germane beast , as it is said of Luther , will not be caught with Gold , such a man will not be catched with a bribe : a Saint can outreason all such lusts , he sees they are but the pleasures of sin for a season . Thus it appeares to you that in godlinesse there is agreat deale of reason .

Nay let me add this before I goe further , there The best reason in godlinesse . is the profoundest , and most excellent reason , and reasoning that can be in godlinesse , and I will demonstrate it to you in three things . That there is reason you have heard : Now I shall shew you that there is the profoundest , and the best reason , and that there is no reason to be compared to it .

First , because that in godlinesse there is a light 1. There is a new light in the soule . put into the soule , whence a man may reason : for man cannot reason without light put into the mind . That is the reason why a Horse cannot reason , because there is not light in him , understanding to deduct one thing from another . Now the light we have in naturall things is very uncertaine , and dim and darke , by reason of Adams sin , you see in naturall things how imperfect Arts are , as Physick , &c. Why ? because the principles are few , we gather some things from herbes , &c. the principles are not cleare , but such men have tryed such , and such conclusions , and so they make up an argument , but this is but dimme .

Secondly , there are in nature but darke , and confused principles : for reason is a deducting of 2 Naturall principles darke . one thing from another ; reason is a dividing , as if you should see the river Nilus , they draw the river from the maine Channell to a lesser , and from that to another : So reason is nothing but the drawing forth of the light that is in a man , to this or that use , according as there shall be occasion . Now in nature , we have but darke principles , and therefore we cannot draw things certainly : but in godlines , there are such principles , that every thing in the Gospell , is called cleare demonstration . Demonstration , that is , when a man sets forth a thing , when he proves a thing essentially , and infallibly : demonstrations are infallible , if they be truly and clearly drawne : So then the meaning of it is , that all the principles of the Gospell they are cleare , and plain ; they are demonstrations , infallible to a spirituall mind : a carnall man may doubt of them , but wee speak wisedome to them that are perfect .

Thirdly , and lastly , the facultie of the soule whereby we do apprehend this light , and in which we retain these principles , it is a great deal more exlent . I say the facultie , that is the spirituall minde : for I told you before , there were three minds , This spirituall minde is nothing else but the new Spirituall mind what . Creature ; there is in a Christian the old Creature and the new Creature ; and the Scripture ordinarily calls it the old man , and the new man .

What is the new man ?

Nothing in the world , but God puts as it were a new understanding in him ; that is , he puts a new light in his understanding , and frames his understanding to be capable of that new light . For the minde we have naturally cannot receive spirituall things . Therefore it is not only a new quality , there is somthing more , or else God would not call it the new man , but the new quality , which he doth no where in Scripture ; the Lord frames in the soule a capabillity , a faculty to apprehend and reason upon Spirituall things ; and this is called the new man , and this comes from Jesus Christ , and his holy Spirit , and is upon the growing hand more and more .

Now the other facultie , the naturall facultie , is corrupt with lusts . The old man is corrupt . And when I say the old man , you must take the naturall Old man what . man , as well as the sinfull man . The old man is corrupt ; what is that ? he is corrupt , that is , he is rotten , How comes he to be rotten ? He is corrupt by reason of the lusts of it : As it is with Timber , it would continue a long time , if it have not rayne come upon it , but if rayne fall on it , it makes it decay : so the naturall mind , the naturall Sin corrupts the naturall faculties . facultie in Adam before he sinned was great deale more cleare , and therefore Adam was a better naturalist then any man , then all the men in the world ; Adam was a better Navigator , a better Phisitian , a better any thing . But as sinne raised the Law of God out of mans heart , so sinne begun to rot , and corrupt the naturall excellencies of man , as his mind , &c. and that right reason that Adam had before his fall , you see how he did name all the creatures , and what wisedome he had , but after his fall , sinne had not been long in him , but he was more corrupt . As you see in a house where there is a hole in the thatch , if the raine come in but two or three dayes , the Timber will not be much rotted , but in time it will spoyle it , So wee see after , when sinne came to increase more in the dayes of Cain , man was more tainted ; and yet surely , then naturall knowledge was more excellent then now it is , for you see what inventions they had Gen. 4. of musick , and building , and Tents , and many things that they invented in Arts.

But you will say , it is an easie thing to make Tents , and Organs .

It is an easie thing to perfect a thing that hath been 5000. yeares finding out , but were you now to find out the thing , it were not easie . Now I say that sinne doth rott , and rust the nature of man more , and more ; and as sinne gets head more ; so more , and more it will rot the faculties of man : but the facultie we have in the new man , it is new , it was never tainted ; never any drop came into it , to corrupt it : for when God creates the new Creature , he makes it a more excellent peice then he did the old ; and this growes more and more : & therefore seeing there is clearer light , & excellenter principles & a profounder facultie , there must needs be a more blessed , and glorious way of reasoning in a spirituall way then in a naturall way . I had thought to have gone over the other two things premised ; but the time is past , and therefore I will only now conclude this with one or two short words of use .

And first of all , I will here in love admonish Use 1. Not to reject all reason in godlinesse . you that are the people of God , to take heed of that devise of Satan whereby he would perswade the Saints that there is no reason in godlinesse . Reason is a word that is much prejudiced among Professors : and if a man speake of reason , they are ready to slight it , and say , shew me Scripture ; as if sound spirituall reason , and the Scripture , were contrary one to another ; they are readie to say , what doe you talk to me of reason , shew me a Text for it : It is true , we must not talk of carnall , corrupt reason , that is abhominable , nor of naturall reason , that is too short ; but we may , and must in any thing belonging to godlinesse , take in spirituall reason , and if it hold not with spirituall reason , doe not admit of it , let it be what Opinion it will .

Most of your wandrings and mistakes doe arise from want of observing spirituall reason : we reject reason , and goe and take a place of Scripture , and so hand over head goe along , and not deduct things , as Paul , and Abraham did . But beware of this , for there is nothing in godlinesse , but thon mayest find sound reason in it ; there is no absurdity in godlinesse ; absurdity belongs to wicked men that have not faith . Take heed of rejecting all kind of reason in godlinesse ; reject carnall reason , and expect godlinesse to be above naturall reason , but if there be not spirituall reason in what thou doest , it is not of God .

Secondly , it is a word of exhortation , or invitation Use 2. Invitation to come to Christ . to you that are carnall , that you would come in , and receive Jesus Christ , that you would imbrace Christ , and godlinesse by him .

Why so ?

Because there is nothing in nature that may take with man , but there is that , and that in a more excellent way in grace , if men had grace to heed it . You know what takes with men in nature ordinarily , most of mankind , are weake , and come not up so high as to action , and contempldtion ; but you know what takes with them , Riches , and Honour , &c. Now the Scripture tells us , in Christ we shall in herite all these things : some affect Liberty , here is that also , If the Son make you free , you shall be free indeed . And whatsoever men can fancie , saith Christ , Come , and buy of me gold , and Rayment , and milk , and honey , and Kingdomes , and Crownes , and whatsoever the nature of man is capable of . But there are some that feed not upon sensuall things , and to tell them of pleasures , and Honour , and Riches by Christ , doth not so much take them : but thou art it may be an intellectuall man that studiest the contemplation of things that belong to the understanding if thou Godlinesse hath that that will exercise the intellectuals . wilt come to Christ thou shalt find such matter for thy understanding to work on , rationall things that thou wast never acquainted with before . There are some men if you should give them all the contentments in the World , yet if they had not rationall companie , and Books suitable to their understanding , you could never content them : for indeed that is a greater delight by farr which is suitable to the understanding , then that which fits the fancie ; and therefore when that is fastned on , the other will be gone . As a child , when he is a child , he loves tops , and trifles , and the like , but when he comes to be a man he slights them . So a man that loves Riches , and Profit , &c. in a naturall way , if he come to studie the Arts , he will slight riches . So if ever you will draw the man to godlinesse , you must give him somthing that will delight him , delight his intellectualls . Now I say , there is that in godlinesse , which all that is in humane Books , is not to be compared to it , it is but solly in comparison . I will instance in one place , Pro. 8. 10. 11. 12. Where wisdome doth crie cut in the Streets . The meaning is , Jesus Christ , who is called Wisedome , is inviting poore sinners to come to him , Receive my instruction , ( saith he ) and not silver , and knowledge rather then choyce gold . Solomon , or any wise man would prefer Instruction before gold , and silver . For wisdome is better then Rubies , and all the things that may be desired are not to be compared to it . These are sensuall things , what is there more in a rubie , then a pebble but only the fancie . Now Wisdome is better then rubies . And wouldest thou know where to have this wisdome ? I wisdome dwell with prudence , or with suttlety , as some reade it , and find out knowledge of wittie inventions : there are not in all the World such wittie inventions , as there are in godlinesse .

A Christian finds out more witty inventions in a spirituall way in a day , then a hundred naturall men do in all their life time . And inventions in a spirituall way , are farre more taking with a man , than those in a naturall way , come to me , and I will give thee knowledge of witty inventions , such matter for thy invention to worke on , as thou never hadst before , I will discover such as shall satisfie thee . I have knowne one once , that was ready to be distracted , because he could see nothing in the world that could satisfie his understanding , he saw all the world was but a whirlpoole of vanity , and vexation , and just as he was going to turne mad , God let the manifestation of Jesus Christ into his soule , and that satisfied his understanding , there was a fit Christ only can satisfie the understanding . subject , there was all the choyce reasonings in the world to work on : there was enough to satisfie his will , and to keep him in his wits , and to make him comfortable , and joyfull , or else he was confident he should have been distracted .

For in naturall things there is a little comfort , but alwayes a man looks upon the back of it , he looks behind it , and saith , what shall I doe when this is gone ?

Now when Jesus Christ comes in , he satisfies the soule ; a man looks not behind Christs back to say what shall I doe , when Christ is gone ? but he and he only , is enough to satisfie a man : therefore art thou a man given to contemplation , and study Arts , be advised by Jesus Christ , this is the way to finde out rare inventions , to come to Jesus Christ , & study the deep things of the Gospell , and there thou shalt finde out wittie inventions , and devises world without end .

One word more , and I have done ; lastly , hence it doth follow clearely , that godly men that are Use 3. Godly men the wisest men truly godly , and spirituall . I doe not say every paltry hollow-hearted Professor , but a godly spirituall man , is the wisest man . Why so ? Because he hath the most excellent , and profound reason , he hath a masse of rationallity , that the world knowes not of : we may say of a godly man , as the Heathen said of a learned man , a learned man hath foure eyes , and the vulgar have but two , so a godly man hath three eyes , and a naturall man hath but two , and scarce that ; a naturall man can reason things , but it is with a corrupt , or a naturall eye ; but a Saint can reason with a spirituall eye . Naturall men have but a little darke light in naturall things , but a spirituall man can reason in naturall things , and in spirituall too , Wisedome is justified of her children . If a Plow-man should come to Oxford , and heare their disputes in Logick , or Mathematicks , he understands not the termes , and would thinke that they were mad , yet wisedome is justified of her children ; they that know what those Arts are , they will say they disputed very well . So the world condemns godlinesse , and thinks that godly men are mad men : but Wisedome is justified of her children . You call it foolishnesse , saith Paul , but Wee speake wisedome to those that be perfect . And therefore you shall have the godly usually when they are described in Scripture , they are called wise men , as it is often Wise men in Scripture who . in the Proverbs , the wise man and the Foole are put in opposition , the one to the other ; the wise man is the godly man , and the foole is the sinfull man , let him be as wise as he will be . And excellent is that word , 1 Cor. 2. 15. methinkes it is a word that Spirituall man judgeth all things . should take with us , He that is spirituall , judgeth all things , yet he himself is judged of no man . What is the meaning of that ? that is , put a spirituall godly man , with any naturall man in the world , let him be never so wise , he is able to see through the naturall man , and to know his principles , by which he goes all along , and the end he aimes at , and what he is like to doe , but the naturall man is not able to judg of his principles . As you see he that hath a darke Lanthorne , he can see every body as he goes , but no body seeth him ; and that is the reason Why naturall men in place doe little good . that naturall men doe so little good in their places , because they cannot discerne other men . We have seen brave men imployed about actions and designes , but they cannot judge spiritually , and therefore they doe not prosper ; Why ? because some Flatterer comes , and cheats them ; they want their darke Lant horne , a godly man is able to see through a naturall man , and to see his principles and ends , and as a wise man , will fetch it out . He can judge of things naturally , and corruptly , because he hath been so himself , and he knowes how to iudge spiritually , which the other cannot doe . That is the reason that a godly man in a Committee , or a few in the Army or Parliament , they can tell how farr other men will goe , and how farre their principles will carry them towards God , or any good worke ; Who sit to be imploid in publick matters . therefore I would to God this poore Kingdome would be wise at last , that if there be any businesse that requires wisedome , either in Parliament , or Army , or Committee , or Citty , that they would put in godly men ; they have their darke Lanthornes , they can see through things , and will not be taken with chaffe as others may : you see how God hath prospered and blessed them , and how they have continued constant . Therefore I say henceforth let us not in any place or businesse looke so much to our kindred , or Neighbours , or carnall relations , but that God would teach us to choose godly men in all places , they are the only wise men , and can judge of all others , and are judged of none ; if we doe not thus , I feare we may repent it when it is too late .

SERMON IX . Rom. 8. 5. For they that are after the flesh doe minde the things of the flesh , but they that are after the spirit , the things of the spirit .

YOU know the last point we named to you from these words , was this : that

True Gospell Beleivers are ruled , and swayed with Spirituall reason , and all carnall , fleshly men are ruled by carnall , fleshly reason .

I opened it to you . I told you there are three minds spoken of in Scripture . And as there are three minds , so there are three sorts of acts , or reasoning . Corrupt , reasoning . Naturall , reasoning . Spirituall , reasoning .

I premised three things , before I could come to proove the Doctrine .

The first was this , that there is excellent reason in all godlinesse ; there is reason , and the best reason , as I shewed you at large , and made two or three uses of it .

Now to goe forward a little , the second thing , breifly that I must premise , before I proove this lesson , it is this : that ,

The reasonings of the Soule , are the highest , Second thing premised . and excellentest acts of the mind .

As the mind or understanding is the highest facultie of the soule ; so the reasonings of the mind The reasonings of the mind are the highest acts of it . are the most excellent , and most immediate acts of the mind . The mind is Christs , or the Devills cheif Throne . If Christ be in the soule , he keeps his Pallace in the mind : if the Devill be in the soule , he keeps his Garrison in the mind . So the reasonings of the mind are the cheife strength of the mind , the immediate flowings of the mind . The whole acts of the soule are like the New River : it comes to LONDON , and then you have Conduits to receive it , and those send it to Wooden Pipes , and those send it to Leaden Pipes , and so to your Kitchins , and Sellars : so the soule , the mind is as the New River , the reasoning of the soule , that is the Conduit that receives it first ; from the reasoning it comes to the will , and affections , and then it goes out into the actions : so the reasonings of the mind are the first , and cheifest , and supreame part of all the actions thereof . Therefore if the mind be naught , the whole soule is naught , if the reasonings be naught , the whole soule , and life is naught also . But , because I would passe from that , the use of it in a word is this , that

Hence we see the reason , why the wisest men , the most rationall men , are usually the worst men ; because Use . The most rationall men without grace the worst . they have more strength of reason then other men ; the reason being corrupt and naught , the stronger that reason is the worse the man is . Therfore if I have a child or a friend that is a wicked man , if he be not made a good man , I wish he may never be very rationall , or reasonable , because the stronger his reason is , being corrupt , the man ill he is in his will and affections . When men are mad with reason : many of the vulgar are mad without Men mad with reason . reason , they will hate a thing upon here say , O such a one is an Independant , and this , and that , but when men are mad with reason , when they have wicked reason , they are mad to purpose , they are mad with a vengeance as we say .

And that is the reason that the Apostle saith that the Lord hath not chosen many wise , nor many Noble , but simple people , and simple things , God doth not ordinarily doe it . As now in the Army fighting abroad , usually they doe not take great , strong Garrisons , but little pettie ones are taken to and againe , daily . So , not many wise men are called , God takes some great strong Garrisons : for it is a strong Garrison of the Devill , when a great Davils strongest garrisons . learned man is without the spirit of God ; it is like Ports mouth , &c. fortified strongly , God may take away the weapons of the Devill , and the Principall Ordnance he hath , is carnall reasoning , but God doth it not ordinarily .

It was a saying of a godly man , and a rationall one too , he shooke his head and said , I wish many times in the yeare , that I were deprived of this reason that is in me , that I might be wholly without reason , that there might be liberty for faith to work . He meant that naturall reason comes in , and hinders faith , and crosseth spirituall reason .

Reason is so troublesome , if it be carnall , and naturall , and unsanctified , that the more any man hath of it , the more enemy he is to God . Therefore , O that God would unbewitch , and undeceive you , and all the people of England , that you would not make men your guides , as they are indued with Learning , or reason , but the spirit of God . Goe to any Parish , or Towne , or place , and talk with any man about Heavenly things , and ask him why he doth thinke thus ? He will say , we have a Learned Doctor in the Parish , and he saith so , and he doth so . The Lord hath said that our Sun shall be turned into darknesse , and our Moone into blood . That is , all these glorious naturall things shall be dashed in the last times , and God will exalt his spirit ; since God hath promised it , let us expect it , observe what man in the parish hath most of the spirit of God , and of spirituall reason , and heare him , and be advised by him ; and say of your great Doctors , and learned men , if God be not in them by his spirit , the more Learning , and the more reason they have , the more enemies they are to God , and therefore I will have nothing to 3. The reasonings of the mind the cheife distinguishing Character . doe with them . There you have two things .

The third thing I shall premise , is , that the reasonings of the mind are the cheife distinguishing Character of a man , by which principally above all things one is distinguished from another , good men from bad : for the Apostle doth not reason here , from a known thing , to a darker ; for he reasons from the mind , and the acts of it , as if he had said , that is the cheifest maine way , whereby to know the whole man whither he be fleshly , or Spirituall .

In naturall things , the more essentiall the difference is , the more certaine , and sure it is , and rationality is essentiall to a man , you may distinguish a man from a beast otherwise ; a man hath but two Legs , and so may be distinguished from a Horse , that hath foure ; but this is not so certaine a Character ; but when you say man is rationall , that distinguisheth him from all birds and beasts . So there are many things in godlinesse that you may partly know a Christian by , by his works , and affections , and actions , and by his company , and carriage , you may know him a little from another man , but these things are outward , and externall ; but his reason is essentiall to him , you may know him above all these by his reasoning in his soule , that is the most essentiall thing to a Christian , as reason in it selfe considered , is most essentiall to a man .

Consider this , for this is a thing by which you may understand clearly , what you are made of and what you are . There is nothing in godlinesse but an hypocrite , and a wicked man may come up to it , unlesse it be this , to be carried on by spirituall reason . As for instance , a wicked man may know God , he may have a great deal of knowledge of godlinesse , and ( to our eyes ) of the spirituall estate of godlinesse . Heb. 6. He may be enlightned , he may discourse well , and Preach excellently , and Carnall men may goe far in Religion . Pray spiritually , he may have much knowledge , and all the Saints in the Countrey may account him constantly a cheife Professor , and a most excellent Christian . Nay he may love all good things in a sort , or for the most part ; a naturall man that is but commonly wrought on by the spirit of God , he may love prayer , and hearing , and Reading , and giving to the poore , and other good works , he may love , and delight in it , as Herod did to heare John speake , he may love it for some carnall circumstances about it , and though he love it , yet all runs upon the Wheele of carnall reason . As for instance , I love very much to give to the poore , because the pride of my heart will be much satisfied in it . I would be held an emynent Professor , and I invite Saints to my House , and I quarell with them if they come not , but it is to hold out my vaineglory , not out of spirituall Love in my soule . So there is no peice of godlinesse , but it may be cloathed with such circumstances , that a naturall man may love it , an hypocrite may doe every thing in godlinesse , and be an Hypocrite when he hath done .

But here is the difference , a Saint loves good , Ground of Saints loving good things . and that flowes from spirituall reason , and he doth good from spirituall reason . As for instance ; I doe not give to the poore to keepe correspondence , and to be well thought of , and because I would be accounted such a Professor , no ; but I doe it from spirituall reasoning , Christ loved me , and therefore I will love my Brother . So whatsoever a Saint doth , spirituall reason drawes him ; and this is the most essentiall Character that distinguisheth an Hypocrite from a true Christian . It is not loving or knowing , or doing of good , but it is the Wheele that it goes on , whether it be spirituall or carnall reasoning .

But may not a good man do some actions , from naturall or corrupt reasoning ? how is that then a sure Character ?

A good man may doe an action from carnall reasoning ; How a good man may be moved with naturall or carnal reason . but a carnall man can never doe good from spirituall reasoning : as that speech of Peter in advising of Christ not to goe to Jerusalem , it was partly naturall , and partly corrupt reasoning . But that you may see this clearely notwithstanding this , you may discerne him hereby , that

In the first place a Christian is moved by spirituall reason , and in the second place he may be moved by naturall reason : as suppose there be a good Minister that is full of grace , that desires to doe good , and yet he and his Family is ready to starve . The first thing that he blesseth God for , is , that he hath opportunity to teach Christ to the soules of poore people ; that is the first , but next he saith , and blessed be God that there is a way to support my Family ; naturall reason is tyed to spirituall , as the little boat is to the ship .

Secondly , though a Saint may be carryed to an 2 A Saints generall course by Spirituall reason action with corrupt reason ( that he pays deare for ) yet the whole course of the life , and actions of a Christian flow from spirituall reasoning . O! that the Lord would give you to examine your selves , by this , It is not by what thou accountest of , or what thou esteemest or lovest , but what mooves thee ? what is the Wheele that sets thee on worke ? Is it a spirituall mind , that gives spirituall arguments , that moves thee all the day to good towards God , or man ? I desire that you would carry this with you , this is the essentiall difference betweene an Hypocrite , and a Christian . Aske when thou dost an action , not how much thou doest , or what men conceive of it ? though it be but a small action , as suppose thou art a Maid that art sweeping the house , or any such meane thing , aske , why doe I this ? what moves me ? what is the maine spring ? Is it that my Master or Mistris may not chide me ? This is natural reasoning , but thou shouldest say , I do it that I may obey Christ , he hath called me , and hath reedeemed me to live to him : and so it may be , a man may do thee an ill turn , and thou wouldest not doe him a mischiefe againe , it is a good resolution : but why doest thou not doe it ? it is not because thou art ashamed , or afraid to doe it ? But if there be a little spring within to thinke , Christ loved me when I was wicked , and therefore I will love him , O! this is excellent .

The next thing I should come to shew you is , how it comes to passe that Christians that are right , are swayed , and ruled by spirituall reasonings , all their life . I shall not have time now but must wait on God till he give another opportunity , only I shall conclude now with two short Use 1. Tryall what grace or corruption is in us . Uses .

First , hence you may see ; by this rule you have a Standard by you to trie how much grace , and how much corruption there is yet in your soules ; this is the perfectest Standard that I know . Take it by a day , or a weeke , or an houre , or an action , see how much in that action , or day , or houre , or weeke , thou art carried clearely upon spirituall reasoning . So much of godlinesse , so much of true , pure grace there is . Looke into thy life , and actions , good , or evill , that is not a jot matter , so much of thy life as is carried upon spirituall reasonings , so much godlines there is . It is not how much thou fastest , or prayest , or the like , but how much thou art carried by spirituall reasoning . As in Aegypt they have a Pillar , and Figures upon it , and when Nilus flowes up , they know by those Figures how farr the River riseth , higher , or lower , and accordingly they set their rates on things , and accordingly things will be dearer , or cheaper . Or as by your Weather-glasses , you know whether it will be raine , or faire weather . So this rule would be a Weather-glasse , a Grace-glasse , and a flesh-glasse , that is , if thou lay up this in thy soule , hereby thou mayest know the ebbings , and flowings of thy soule , whether thou walke better this weeke then before . It may be lust may drive a man to Lust may drive to good . a good thing , but goe to spirituall rationality , that is the essence of a Christian , as the other rationality is the essence of a man . Hereby thou mayest know whither thou be nearer to God this weeke , then thou wert the weeke before , or whither thou be further from him .

The other lesson , and a speciall lesson for you Use 2. Why good men miss the will of God . to remember from what I have told you concerning spirituall Reasoning , is this , hence learne why wise men so oft misse the will of God , It is a blessed lesson , why doe wee see godly men many times misse the will of GOD ; and are quite out in matters of judgment , and action , and yet are holy , and godly men : It is not because they reason not rightly concerning such things , but because the reason whereby they reason it is more carnall then spirituall . As for instance , I could name a Booke that was Written about the Common-prayer , not long agoe , a Booke of admirable reason , full of rationality , and by a godly man too , and yet he mist the will of God in it . How came it ? Not because he did not reason rightly , but because the reason he reasoned it by was naturall , and not spirituall . And so among Ministers , they reason things throughly , and rightly , and draw deductions from them , but here they miss , they look not what reason , they reason by ; it may be it is naturall reason , and that may lead to naturalls , but it cannot to Spiritualls .

This is a rare rule for Christians , when thou art reasoning , and thy thoughts are busie about a case , and thou deductest one thing from another ; but aske thy selfe , I reason , but what is this reason I reason by ? is it carnall , or spirituall ? As men that weigh gold , or other things , they first heave up the skales to see if they be right ; we doe not doe so , and therefore we ordinarily miss in this . As when a man is in anger , he thinks he never speaks better reason than then ; he speaks powerfully , and he thinks every word is Gospell , and every word is reason , but it is corrupt reason , and so it appeares to him the next day . Now any lust may transport a man so , let a lust set naturall reason on worke , and a man will reason bravely , and rightly ; but he doth not take up the Skales before , and say , I judge right , but what is it that I judge by ? A man may say he can judge well of the colour of Cloath , by the light of a dark-shopp , but is that light right ? a man should examine that . And so in the Synod and other places we should see that the reason that we judge things by , be spirituall , but we take any reason , and if it proove naturall reason , we shall have things goe naturally , but if it be not spirituall reason we goe by , we shall never attaine to judge of spirituall things .

SERMON X. Rom. 8. 5. For they that are after the flesh doe minde the things of the flesh , but they that are after the spirit , the things of the spirit .

BEloved I would willngly end what I had to say to this text at this time , and I doubt not but by Gods assistance I shall doe it , and therefore I would but only lead you a little , because we were driven to break off abruply that you may understand which way we have been going , when the Lord hath been teaching us hitherto from these words .

I told you the Apostle in the 4. verse had laid downe a great priviledge , and then he shewes who are the partakers of this priviledge ; They that walke after the spirit , and not after the flesh ; but this is but generall , and therefore he shews it more particularly , by the best part of the man , the minde .

Beloved I have spoken a little in generall concerning the minde , and to follow the Apostles method , I have culd out the chiefe thing in the minde , the chiefe act of it is the reasoning . The minde , that is the reasoning of the minde , from whence I have taught you this Lesson .

That , those that are fleshly , they are led , and swayed with fleshly reasoning , and those that are spirituall , they are led and swayed by spirituall reasoning .

My end is to discover to you , whether you have this priviledge or no , and therefore in the Apostles method , I would bolt it out as farr as I could . I told you man is a rationall creature , and no man doth any action , but there is some reasoning about it , and though the action be never so suddain , yet the mind is so quick , that it hath some kinde of reasoning or other .

Now for the explication , I told you there was three mindes , carnall , corrupt , and spirituall ; and from those three minds , flowed three reasonings , corrupt , naturall , and spirituall .

Now for the further prosecution of it , I told you there were three things I had to premise before hand , before I came to proove it .

One is , that there is the best reason in the world in godlinesse , and religion ; godlinesse hath in it , all along , the excellentest , the best , the profoundest reason that can be , this I prooved at large : godlinesse is not as some carnall people account it , a vaine giddy thing , but goes all upon reason , it is the act of reasoning , as they say of Logick , and not like our naturall Logick from probabilitis , and the like ; but it is all upon demonstration : that 's one thing I opened to you , and we had divers Uses then , with which I will not now trouble you .

Now the second thing I was to premise , was this ,

That the reasoning of the soule , it is the highest act of the mind .

As I told you the mind is the highest faculty in the soule : so the reasoning is the first , and strongest and most immediate act of the minde , and therefore as the minde is the chiefest seate of Christ , if he dwell there ; or the chiefest garrison of the Devill if he dwell there : So the reasonings of the soule , are the chiefest weapons of the minde , because I told you that these they doe come immediately from it .

The third thing was , that the reasoning is the chief character of a man as reason in a man , considered in a naturall way , is the most proper way of distinguishing of him from other things , because it is most essentiall to him ; for you cannot distinguish a man so properly from a horse because he hath two leggs , and that a horse hath foure , but by his essence , he is a rationall creature , and therefore I told you a man may know good excellently , a man may love good , and godlines , and a man may do good , and suffer for good , and yet be an hypocrite , yet be a carnall man . Why ? Because he may doe good and love good , and suffer for good , and all out of carnall reasoning , he may love the good because of some fine circumstantiall things .

And therefore I concluded last day with two words of use , but I must endeavor to make good my promise . Now the last thing is , how it comes to passe , for I have as in reference to the Doctrine you heard , That spirituall men are swayed 3. How it comes that Saints are guided by spirituall reason . with spirituall reasons . How comes it to passe that they are enabled so to reason , and to be so guided by such Reasons .

Beloved , in generall , certainly it is only by the same spirit of God , for I must advance the spirit still . Not in opposition to the Scriptures , mistake me not , for the spirit takes of the things of By the spirit . Christ , and in the Scriptures , sheweth you them ; but it is the Spirits teaching you . And therefore it is said they are after the spirit that doe mind spirituall things , because it is the spirit that doth worke them to mind spirituall things , yee would never mind spirituall things else . All the Learning in the World , and all the wit in the World , will never teach a man to make one sincere argument , to doe good , or draw him from evill .

But you will say , how doth the Spirit doe this ?

Beloved , I told you heretofore that I doe not approove of those that doe endeavour to shew you too particularly and disbiastly , how the spirit of God works in the soule , as many men have done , and many a godly man , but they have lost much time , and have puzelled the soules of poore people , for thou knowest not how a Child is formed in the Wombe , how his eye is made , and how his Nose is made . And how are we able to discover how the Spirit of God works grace in the soule , which ordinarily is done that he doth this first , and then that , and will not doe this , untill he hath done that , which hath brought forth a deale of curiositie and needlesse distinctions troubling the People of God .

But I will give you some particulars how he doth it . The wayes whereby he doth it , without curiositie , not saying he doth this first , or that first .

He doth it by a Creation , by spirituall Creation , 1. By a creation . he doth make a Caeation in the soule , which is called the new man .

Thou that art there now sitting in the Pew , that creature , that old creature cannot reach the spirit of God . It cannot be mended , for we have hearts of stone , that will not be cobled nor mended , but taken out wholly : our natures are so naught that they cannot be mended : but God comes , and by his Holy spirit makes a new Creature in the soule ,

As man is said to be a man and hath not his denomination from the grosser part , as his Legs , or the like ; but from the more noble part , his soule , and his mind , for where as in one place it is said , What will it availe a man , to get the World and loose his soule ; in another it is loose himselfe : So as my soule is my selfe . So there is an old man not according to outward age , but according to the inward . Now he makes thee a new creature , not New legs , and hands , but new mind , new affections , and new powers in thy soule .

Now most people say , that the Lord doth infuse new qualities into the soule , that whereas thou hast an under standing and it is rotten , and all is full of bad qualities , thou shalt have new qualities , thou shalt have an under standing that will mind More then new qualities in Saints . Heavenly things . Beloved , that is true , but I very much doubt whiter there be not something more , because the Lord calls it a man , and we never Reade in the Scripture where he will worke new qualities ; but a new man . We are created a new Creature . Now that is the way , and therefore if ever thou wilt be a spirituall man , thou must have the Lord to make thee a new creature . Now the Saints heretofore ( pray understand me ) did not looke upon things as we doe , we have had so many false distinctions , and subdistinctions : we have not the same notions , and distinctions they had . They alwayes looked upon rhe inward man , or the new craature . Now we looke without , saith Paul , my inward man gaineth dayly . If any man be in Christ he is a new Creature .

Beloved , that ye may understand this , beare with me a little , I doe find in the Scripture that a man is made a Saint , made spirituall , and holy , two wayes .

One is by renewing a man to that which he was in Old Adam .

Secondly , by creating things in him that were never there before . And we have these two expressions A Saint made spirituall , how in Scripture . Be renewed in the spirit of your mind , and created unto good works . So that a Saint he is made up unto that condition two wayes . Either God hath renewed in him those things he had in Adam . Or else God hath created in him , that which was never there before . As for instance , God revealeth in him Sobrietie , and continuance , and the like . These things were in Adam , and now when a man is made a Saint , they are renewed only upon a new Foundation . And withall the Lord creates some things that were never in Adam ; as for instance , he creates faith there , that is , the the faith of the Gospell : There was a faith in Adam without doubt ; but that faith of the Gospell , to beleive in another , to renounce his owne righteousnesse , this was not in Adam , because it was point-blanke contrary to his owne condition , for he was to have righteousnesse in himselfe , and to renounce it was contrary to his condition . Now God Creates such a faith in us .

And Beloved , there is another thing and it may be there are many things more . I have had many thoughts of it with submission to the godly , and wise , I thinke that Gospell-goodnesse , is a peice of the new man , which was not in Adam ; Some thing in Saints that was not in Adam . as to doe good to Enemies , to love them that hate us ; to give drinke to a thirstie Enemy ; When one is wicked , and ungodly , and doth deale despightfully with us , as Christ saith , then to doe him good ; and blesse when he curseth , and pray for him that injureth us . Beloved , this is Gospell goodnesse . I have had many thoughts of it , had I time to proove that this Gospell goodnesse is a peice of the new Creature , that was not in old Adam .

There was goodnesse in Adam , but not this ; as for instance , there are diverse things we find among Professors that in the last day will be found to be nothing but the Old Adam , but Ishmaells , that are humbled to the height , and ye shall see in them a great deale of diligence in Gods service , but where will you finde a Professor , one of 500. and I speake with the least , that you may clearly reade Gospell goodnesse in him ; that you may say , younder is a man , that if you curse him , he will love you , and if you doe him hurt , and that despitefully , he will pray for you . It is an easie thing to kindle a brand that hath been once lighted , to doe that which Adam did , but to doe this is a higher matter .

As man was created after the Image of God : so the Creatures ( in a sort ) were created after the Image of man : Now as in Creatures , in a Dogg there is love and the like . But where is there a Creature that if you doe him mischiefe , will not endeavour to doe you the like againe , or at least wise runne away .

But where is a piece in the Old creation that doth l●ve his enemies . And whereas it is said , Adam was created after the image of God , and God loves his enmies . I answer , God then in that Covenant was not in a disposition to love his enemies , but to hate his enemies , and sinners , and curse them , and damne them ; but now in Jesus Christ he loves his Enemies , and therefore according to his minde , he revealed to Adam , it was not so ; and many other reasons I had , but this I present to you with submission , I doe not speake curiosities , but I finde and see very little of this , scarcely any ; there was a candid goodnesse in the primitive Church , which is not now to be : which is not now to be found ; now nothing but biting , and teareing , and devouring one another , well there is one word , he doth it by a spirituall Creation . 2. By spirituall illumination .

Then Secondly , he brings the soule to this way of spirituall reasoning , by spirituall illumination , he created faculties before , and now he casteth in light as he did in the old creation ; you know he made Heaven and Earth in the lumpe , and then said let there be light .

Now that is the reason when the Gospell is Preched , and there is the spirit of God going with the Word , and thou are darke , and canst not receive this light ; the new creature is not framed in thee , if thou hast no eyes , thou canst not see , and if a man have eyes , he cannot see in a darke roome . Now when the new man is made , then the Lord sends in light , and it is not every light , for there are many lights , a blind man ( as it were ) hath an Hypocrite hath them : but it is a powerfull light that God Saints have a powerfull light . puts in , for we doe finde that there is a kinde of light in Hypocrites ; but yet there is not power in them , there is not light to bring them to such kinde of reasoning , as will bring them to any good or from any evill , they will talke of drunknesse , and Whoredome , and the like , but have not power to bring them off from any of these things : Indeed a Saint may be overcome of his lusts that warre in his Members , but there is a law in his mind● , that is , there is a light that is like unto a Law , that hath power in it , that he seeth Christ doing them away . I am sorry I have not time to open this unto you farther , but remember it .

Thirdly , the Lord will doe it by suggestion , that is , the spirit of God puts light into the soule , he puts a measure of light to dwell in every new creature , and that powerfully . But because the way of of the Saints are so darke in this World , and thorow so much difficulty , the spirit of God prompts a Saint allwayes , when he is at a loss . As among Schollers , we shall see , somtimes a man is almost borne downe , and then another giveth him an Argument , or distinction to helpe him , and then he carries it : and so the flesh hath reasons and arguments as we are going along , and now though there be a measure of light , a stock of light dwelling in us , yet we are nonplussed by the flesh , and then the spirit of God suggesteth somwhat to us , and we are carried thorow , as you have it in , Mat. 20. When you are brought before Governours , it is not you that speake , but the spirit of God that prompteth you .

Fourthly , the spirit doth it by Conviction , that 4. By conviction is another way , we have it , Joh. 16. Saith Christ , when I goe , I will send my spirit , and my spirit shall convince the World of sin ; reproove you have it , he shall convince the World , of sin , of righteousnesse , & judgement . The word signifies , when he saith the spirit will convince , that is , by way of Argument , the meaning is , that in every carnall mans heart , there are arguments against faith , and for his owne destruction , and strong ones too And when we Preach to you , ye bring reason against reason , and so goe away unconvinced , unconverted : but the spirit will ronvince you , that is , he will bring such strong arguments ( as Doctor PRESTON saith ) from Heaven , that will convince you . As when a stronger man commeth , he disarmeth the other : as before we thought godlinesse nothing but Heresie , and Puritansme , and the like ; but now the spirit convinceth you , you see this is the only way , and out of this way I shall never see God , and the like .

Another way I find the spirit doth it by , is , by 5. By commemoration . commemoration , by minding us of what we have heard , or somthing we have knowne before ; it is our remembrance . Therefore saith Christ , I will send my spirit , and he shall bring to your remembrance , what you have heard , not that you shall remember a whole Sermon , and Repeate it every word ; but thus it is , he will either suggest thoughts , Nenever had before , or bring to our remembrance , a word we have heard of such a Preacher , in such a place , or Read in such a place , or thought in such a walke , or the like : and so setteth on , and carrieth on the worke .

And he doth it by consolation , he is the Comforter , 6. By consolation . the consolation of the spirit . Beloved , this is certaine , that ye know trouble of mind exceedingly hinders the acts of reason . That 's the reason men are madd , because some fumes rise up in the braine and trouble the mind , that they cannot reason , but are madd . Beloved our troubles of mind , and soule , they are like fumes that come up into the braine and distract us . A spirituall man is many times , as it were , a distracted man ; there are so many fumes , such horrour and guilt ; that he is almost starck mad ; he can talke of naturall things , but in spirituall things he is , as it were , mad ; the Chaine of spirituall reason is broken , and now the spirit is the Comforter , and he quiets the spirits : and when a man is in a quiet temper , the disease is gone and reason comes into the mind , and as the Philosopher said , ye know in naturall things , a man can reason when he is not troubled , so is it in the spirituall .

Another way is by sanctification , by the spirit , 7. By sanctification . hee is the spirit of Sanctification , it makes the soule holy it takes away lust , and sin from the soule . This I find in Mat. 6. 22. 23. I would open that place , but cannot , therefore pray consider it : saith Christ , the light of the body is the eye , if therefore thy eye be single , thy whole body shall be full of light . He doth oppose singlenesse unto evill , if thy eye be single , that is , if thy eye be purged from all guile , that there is no sin there , not when a man hath one eye to God , and the other to sin , to the World . But if thy eye be evill , that is sinfull , then thy whole body is full of darknesse . Therefore blessed are the pure in heart for they shall see God .

Well Lastly , there is another way , there are 8. By excercising . diverse more , but I will name but one more . And that is , the spirit of God doth teach the Saints thus to reason , by excercising , that is , helpeth them to excercise and improove that light that they have . There is a little light , naturall light , and there is a kind of spirituall light that an Hypocrite hath : but the spirit of God doth not helpe him to improove that light , and therefore that light dyeth , he blowes not up the sire , you know men come to reason , by reasoning , and excercise of reason makes men rationall , I mean makes them know how to reason . Now Hypocrites doe not thus , as you may see . Rom. 1. There they knew God , and because they glorified him not as God , they became vaine in their imaginations , or in their reasonings , as it is in the Originall , God gave them up to a reprobate mind , because they glorified not God .

Beloved , I have three or foure uses but I feare Use . The Fountaine of all good and evill in the soule . I shall not reach them all , I am overloath to tire you and my selfe . Therefore I will conclude with one word , and that is this . That from hence , from this that hath been said , you may see what is the Fountaine of all goodnesse , and of all evill in the soule .

Of all good as I have at large lookt upon it , but 1. Of good . can but touch : take any good , and you shall see it is carried on by spirituall reasoning , as take faith Abraham reasoned , he that gave him a Sonne at a hundred yeares old , could raise him up againe . Take your consolation it comes out by spirituall reasoning , take Paul and Silas , they were in Prison , and ready to be brought out the next day to die , now one would thinke they were madd there to sing , but they did it upon spirituall reasons , for they accounted themselves blessed to suffer for Christ , and if they die they shall then be with Christ , — for hating of evill you shall see whence is it as pulling out the right eye , or cutting off the right hand ; that is one would thinke , a most unreasonable thing ; but Christ giveth a reason for it , It is better to goe into Heaven , it is better to enter into life halt or maimed , rather then having two hands , or two feete to he cast into everlasting fire . So a Saint can reason spiricually , and thus he loves the Saints , and hates sin , and denieth himselfe , and performeth every dutie , he so reasoneth that it is the blessed will of God he should doe it . 2. Evill .

And so for evill ; whence comes sin , from the vanitie of the mind whence comes persecution , they thinke they doe God good service . There is reason , it is a good thing to suppresse these Schismatiques say some , and to have Conformitie and be all of one mind , and to banish them and let them all goe , whence is this ? it is either from corrupt or naturall reason . And so when men heare the Word of God , and forget it , they like it well ; as a man doth , that sees his face in a glass : but they goe away , and forget it , and whence is it ? why James tells you , Deceive not your selves . Deceiving your selves ; the word in the Originall is , by false reasonings . A man heares the Word , and thinks surely I am in this evill condition , and I am out of the way , and I must looke after Christ , and the like . But afterwards , comes naturall reason , saying , these are but new denies , and what is become of our Fathers , and the like ? Beloved , all good is carried into the soule upon the wings of spirituall reason , and all evill upon naturall and corrupt reason , and therefore I conclude all , beseeching you that you would studie and endeavour to get up your soules , To labour to be swayed by spirituall reasoning . and your conversations accordingly to be swayed , and carried on by a spirituall mind , by spirituall reasoning , for here we speake of your Consciences , not of your lives so much , as of your hearts , and minds . And that you may so doe , take the motive which followes in the Text , which I did purpose , had God given me strength , and time to open but take it in the gross .

For to be carnally minded is death , but to be spiritually minded , is life and peace .

Be perswaded to goe home and pray the Lord to create this in you , yea and enlighten you , For to be carnally minded is death , but to be spiritually minded is life and peace .

Two things I have here to say ; To be carnally Carnall reasoning brings death . minded is death , you must expound it by the other that opposeth it ; its contrary to life and peace , it is death and trouble , and the other is life and peace . Death and trouble , if thou wilt be a carnal man , and go on so , there is nothing in all thy course but death and trouble ; that is , there is death at the end of it . Remember that the end of thy Journey is death . Remember as the Apostle saith , Phil. 3. they minde earthly things , , and I write weeping that there end is destruction . It is a fine thing to be carried all our life long , from one carnall thing to another , and provide for my Honour , and wealth , and preferment , and the like ; and doe this and that good action upon carnall reasons , and with a carnall eye , but God hath put a sad end to it , it is Death . Spirituall reasoning life .

And now the other it is life , it is eternall life though it be rough for me every day to dispute with my carnall heart , and not only carry on good , but deny my selfe in good , upon spirituall reason , this is a warrefare , but the end is life , and it is peace too .

This is a hard worke you will say , and therefore we will take the easiest and smallest worke .

Beloved , I say there is more ease , and sweetnesse , and contentednesse , in going on in the wayes of God spiritually , upon spirituall reasons an hundred fold , than in the other ; for the other will be rough , and God hath cast it so , God hath put a curse upon all Old Adam , he curseth it with death , and therefore he must dye that walks carnally , and that is the reason all your naturall thoughts and actions are so bitter ; God hath cursed them , they must dye , and now all the wayes of Holinesse , have enough to induce thee to endeavour to walke holily : as one saith , the gleanings of the Saints , are better than the harvest of the wicked men , if there were no Hell nor Heaven hereafter , but only the wicked to have the pleasures of sinne here , and the Saints to have the consolations of the Spirit dwelling in them , it is more an hundred fold ; the one is nothing but crackling of Thornes under a Pot , and the end is smoake , and stinke , and the other is sweet here , and in the end blessed eternally ; if it were not , suppose though the way to Heaven be bitter here , yet it is sweet in the End ; and the way of the world sweet here , and bitter in the end , yet you should choose holinesse ; as a Philosopher said , if a man were to take a bitter and sweet thing , which were he best to take first ? saith he to take the sower or the evill first ; and the sweet for the hope of the good to come , will sweeten the present evill : but when a man hath the good first , the feare of the evill to come will marre al ; but therefore seeing there is a reward in the way , in Holinesse as well as in the end , for holinesse , it should move us to labour after holinesse .

THE TABLE . A Abraham ABraham juflified , how , page 231 Absurd Absurd , what . 369 Act The cheife act of the mind . 358 See Reasoning . Action Actions carnall , denominate men . 323 Adam Two things from Adam . 252 The best have somwhat of old Adam . 270 All from old Adam condemned . 28● Somthing in Saints that was not in Adam . 405 See please . Adoption Spirit of adoption . 280 Affliction Carriage of a humble heart in affliction . 124 Ten Instances of the carriage of a humble heart in afflictions . 126 See fire . All Christ died not for all . 107 Saints willing to know all Gods truthes . 110 Amiable Sight of God to Saints amiable . 16 Another Saints content with the righteousnesse of another . 102 Antinomians Antinomians , who . Apprehensions Sight of God knowne by our apprehensions . 31 Apprehensions of God how to trie them . 40 See cleare , pretious , perpetuall . Assurance Assurance in the apprehensions of Saints . 32 Assurance wanting to ordinary Professors , why . 106 B Beleivers , Beleiving None satisfie the law but Beleivers . 249 Spirituall reasoning in Beleiving . 363 See righteousnesse . Blind Mind of a Carnall man blind . 349 Bondage Spirit of bondage , what . 280 Books three uses of other books besides the Scriptures . 311 Borne againe He that will see God must be borne againe 62 To be borne againe , what . 69 To labour to be borne againe . 312 Bribe God such a Lawgiver as cannot be brided . 209 C Change A true sight of God changeth men 54 Carnall Men meerly carnall are called flesh . 323 See actions . Christ Saving sight of God only in Christ . 11 A Saint in the worst condition repents not of taking Christ 137 The law fulfilled by Christ . 210 Motive to come to Christ . 214 Invitation to come to Christ . 381 See example , father , comming , meeke , lycenciousnesse , rule , unyon . Cleare Apprehensions of God cleare to Saints . 31 Coach-man The mind the coach-man of the soule . 347 Coare The coare of a naturall mans heart fleshly . 335 Commands A proud heart dissobeys Gods commands . 117 A proud heart wearie of Gods commands . 118 Who offer violence to Gods commands 119 A Saint in affliction neglects not Gods commands . 142 Comfort The godly more carefull of benefite then comfort in afflictions . 142 why Saints have comfort in the worst condition . 371 Comming Upon what ground to long for Christs comming . 292 Communion Communion with sinners wherein forbidden . 169 Condemne See Adam . Condiscend A humble Saint will condiscend to the weake . 186 Conscience Conscience purified , what . 49 Consolation consolations of the spirit . 409 Conversation Vnnecessary conversation with sinners forbidden . 171 Constant Sight of God in this World not constant . 17 Ground of Saints constancy . 369 Conviction Conviction of the spirit . 409 Correction Wicked men see not God in corrections . 96 Corporeall Corporeall sight of God . 4 Corrupt , corruption Saints pure notwithstanding their corruptions . 52 Corruption how discovered . 149 Saints called fleshly because of their corruptions . 322 Mind corrupted . 360 Reasoning corrupted . 361 Covenant Saints stick close to the covenant in afflictions . 143 Covenant in man to keepe Gods law . 208 Ishmael , and Isaac , types of the Covenants . 266 See workes . Creation Sight of God in works of creation . 4 New creation by the spirit . 403 Creature Creatures resemblances of spirituall things . 55 Curse Sin a curse in Hell . 288 D Darknesse Satans Kingdome darknesse . 64 Naturall principles darke . 377 Day , See son of man . Death , die Hypocrites why ●oth to die . 38 Why godly men die . 287 Carnall reasoning brings death 413 See sin , works . Deliberation Deliberation wherein excluded . 215 Deliverance Saints desire somthing more then deliverance . 140 Discretion Sadnesse of Christians in Discretion . 74 Devill , see God Divinity Divinitie mistaken . 289 Doing No man can fulfill the law by doing . 212 Spirituall reasoning in doing . 365 Draw How God drawes mens hearts . 92 Dutie In what duties we may converse with sinners . 170 Men proud of duties , why . 290 E Earthly , earthlynesse Wicked men live on earthly things . 72 Earthlynesse troubleth Christians . 294 Things of the flesh , things on earth . Enjoy , see God Envie Prosperity of the wicked not to be envied . 73 Escape No escape from Gods law . 209 Eve How the DEVILL tempted Eve . 302 Evill Fountaine of evill in the soule . 412 Example Christs example to be looked on . 242 Excercise Excercise of spirituall reasoning by the spirit . 410 Extoll , see learning . F Face Christ the face of God . 11 Saints live by seeing Gods face . 72 Faculties Naturall faculties corrupted by sin . 378 Faith Faith the life of it . 237 Justification known by faith . 258 Fall Not to fall from the liberty of the Gospell . 304 Father The Father shews Christ . 13 Christ shews the Father . 14 Fellowship Fellowship of Saints , whence . 59 Ground of fellowship with others . 272 Few Few shall be saved . 267 Flesh Flesh what meant by it . 252 Walking according to the flesh , what . 255 Why walking after the law is after the flesh . 265 Not to use liberty for the flesh . 298 Who mind the things of the flesh . 319 To be after the flesh , what . 321 see works , weaknesse , spirit , corruptions , actions , carnall , righteousnesse . Fire Afflictions as fire . 125 G Garrison The Devills strongest Garrison . 389 Gentlenesse Ground of gentlenesse in the godly . 373 Giving To looke to God in his giving . 92 Glory , glorious Saints condition glorious . 235 Glory in Heaven unspeakable , 294 Expectation of glory in former Saints . 295 Glosses . Scripture to be studied without mens glosses . 310 God . The Devill , God of this world , how . 65 True humiliation known by our carriage to God . 100 What hinders from enjoying of God . 239 Godlinesse . See Reason . Good . We are not more justified for the good we doe . 220 Naturall men in great place do little good . 385 The fountaine of all good in the soule . 411 Gospell . Preaching of the Gospell to be highly prized . 24 Excellency of the Gospell , why not seene . 25 See rules , liberty , fall . Grace . Saints rejoyce at grace in others . 198 See nature , undervalue , greater . Greater . Saints not discouraged by greater grace in others . 193 Grow , Growth . A pure heart labours to grow in purity . 52 See grace . Guilt . Saints dead to sin , in regard of guilt . 275 See conscience . H. Happie , happinesse . Foundation of a Christians happinesse . 297 See World . Heart . Saints thankfull for a heart to receive mercy . 159 See pure . Heaven . Christs ascending to Heaven , shews God is satisfied . 228 See joy . High . A humble heart hath High thoughts of God in affliction . 128 Hypocrite . Difference betweene saints and Hypocrites . 54 See satisfie , dye . Holy , holinesse . Those that have seen God should be holy . 67 Holinesse wrought by seeing of God . 87 Best motive to holinesse . 244 Saints more holy then others . 277 Hope . Hope of glory in saints . 281 Humble , humiliation . Causes of humiliation . 2 Sight of God in Christ , the true way to humiliation . 75 Difference in working humiliation , and other graces . 79 Unregenerate Men not truely humbled . 93 Wicked men may doe acts of humiliation . 94 Wicked Men shall one day be humbled . 96 True humiliation how known . 100 Ground of humilitie . 232 Saints to walke humbly . 301 See Ministers , afflictions , Revelations . I Jealous , see Truth . Jerusalem . Jerusalem , from above . 291 Illumination . Sight of God by common illumination . 5 Saints illumination by the spirit . 407 Impression . True sight of God known by the impressions of it . ●1 Imperfect . Sight of God in this world imperfect . 8 Infirmities . Saints gentle to others infirmities . 197 Instruct . Saints willing to be instructed by others . 189 Intellectuals . Godlinesse hath that that will excercise the intellectuals . 382 Job . Why Satan desired to tempt Job . 125 Joy . Saints apprehensions of God full of joy . 38 Joy of Heaven , what . 39 Judge , Judgement . Sight of God at the day of judgment . 5 How godly men judge of things . 337 A spirituall man judgeth all things . 385 Justice . Justice of God how thought of by Saints in affliction . 129 Justification . A humble Saints carriage to God in Justification . 101 Justification , upon what it is built . 219 See good , faith . K. Kingdome . He that will see God must be delivered from Satans Kingdome . 64 Know , Knowledge . A misery in the knowledge of Saints . 33 Of such as thinke they know more then others . 185 Carnall men know not spirituall things . 320 See Saving , Licentiousnesse . L. Lasting . Comfort of spirituall duties lasting . 375 Law . Saints content that God make Lawes for his mercies . 160 Law fulfilled three wayes . 210 Vanity of such as think to fulfill the Law . 211 See Righteousnesse , Beleevers Spirit . Learne . Humble Saints , readier to learne then teach . 192 Learning . Learning too much extolled by some . 306 Learning of what use it is . 307 Learning of Christians , and others different . 311 Led , see Spirit . Least . A humble heart thankfull for the least mercy . 158 A humble Saint thinks himselfe the least . 181 How a Saint judgeth himselfe the least . 183 Liberty . Liberty not to be abused . 298 Liberty brought by the Gospell . 299 Danger of abusing Liberty . ibid. Life . The minde not good if the life be naught 352 A Saint can look with comfort on his past life . 374 Spirituall reasonings bring life 413 See Vision , earthly , face , faith . Light . Those that have seene God , desire to bring others to the light . 59 A humble Saint will abate of his owne light . 196 A new light in the soules of godly men . 376 Saints have a powerfull light . 407 Licentiousnesse . Knowledge of Christ no ground of licentiousnesse . 315 Love . Love to our Brethren , how wrought . 56 How Saints should bee loved . 57 Love of God , how esteemed by Saints in affliction , 130 True Saints can love , though not loved . 199 Ground of Saints loving good things . 392 Low. Why Christians spirits are so low . 236 Lust . Worldly mens lust , their rule . 240 To fulfill sinfull lusts , called flesh . 332 Lusts may drive men to duty . 395 M. Man . True humiliation known by our carriage to Man . 166 Things of the flesh , called the things of a Man . 324 Meanes . Saints humbled in regard of the meanes they have had . 183 Meeke , Meeknesse . Humble hearts are meeke to sinners . 166 Christs meeknesse to sinners . 167 Cautions in meeknesse to sinners . 169 Ground of meeknesse to sinners , 173 see mind . Mercies . Mercies abused humble saints . 21 Carnall men cannot see God in his mercies . 95 Carriage of humble Saints to God for mercies . 148 See least , denyed , waite , heart . Minde , minding . Saints meek to those of another minde . 188 Minding the things of the flesh , what . 334 Best thing in a carnall man , his minde . 344 Misery of a carnall man in his minde . 345 God inflicts the greatest punishment on the minde . 347 Greatest happinesse of a Chrstian in his minde . 348 Misery of a carnall minde in six particulars . ibid. Minde , of three sorts . 360 Spirituall minde , what . 378 See Throne , Life . Ministers . God humbles his Ministers before he sends them 1 Mistery , see Knowledge . More . Those that see God , desire to see him more . 37 Saints , what humbles them more . 182 Motions . Motions of the spirit neglected humbles Saints 148 Mourne . The right way to mourne for sin . 232 N. Nature , naturall . Grace crosseth not principles of nature . 153 Sinners may be conversed with in naturall things . 170 And in naturall duties . ibid. Prayer a naturall duty . 171 Naturall minde . 360 Naturall reasonings . 362 O Offend . A humble Saint will not offend others . 106 Liberty Not to be used to offend others . 300 Old . How Saints of old spake of the spirit . 308 Things of the flesh , old things . 327 Old man , what , 378 Ordinances . Carnall men see not God in Ordinances . 95 In what Ordinances wee may converse with sinners . 170 Why people care not for Gods Ordinances . 340 Others . Saints humbled to see more good , and lesse evill in othes . Outward . A Christian may provide and care for outward things . 334 P. Patience . Patience wrought by seeing God 87 Why Saints beare injuries with patience . 341 Part. Saints see God but in part . 15 Perpetuall . Sight of God to his Children , perpetuall . 40 Persecution . Ground of persecution . 313 Please . Nothing from naturall Adam , can please God . 284 Power . Pure hearts cleansed from the power of sin . 51 Sin dead in the godly in respect of power . 276 Pray . A humble heart apt to pray in afflictions . 144 See naturall . Precious . Saints apprehensions of God precious . 34 Preparation . Christs righteousnesse to be taken notwithstanding want of preparation . 109 Principle . Two principles whence all men worke . 253 Professors to be judged by their principles . 270 Every thing workes according to its principle . 319 See Darke . Prison . Christ being out of prison shews God is satisfied . 227 Priviledge . Jewish priviledges how taken . 258 Outward priviledge boasted of by the Jewes . 259 To get the comfort of our priviledges . 303 Carnall Priviledges called flesh . 331 Prize . The spirit to be prized . 306 Prosperity . Prosperity of others not envied by Saints . 135 See Envy . Proud . Carnall minde proud . 351 See commands , ridgednesse , truths , unthankfull . Publike . Christ a publike person . 226 Two publike persons . 25● Adam to dye as a publike person . 285 Who to be imployed in publike affaires . 385 Pure , Purity . Purity of heart an effect of seeing God . 48. 66 Pure heart , what . 49 See conscience , corrupt , grow . Q. Qualities . More then new qualities in Saints . 404 R. Rationall . The most rationall man without grace , the worst . 389 Reall . Impressions of God upon Saints , reall . 43 Miseries of this life , reall . ibid. Reason , reasoning . Reasoning of three sorts . 361 Godlinesse hath the best reason . 368 Not to reject all reason in godlinesse . 380 Reasoning the highest act of the minde . 388 Men mad with reason . 389 Reasoning of the minde , a distinguishing character . 390 How a good man may be moved with naturall , and carnall reasoning . 393 How Saints come to be led by spirituall reason . 402 To labour to be swayed by spirituall reasoning . 412 See beleeving , doing , suffering . Reforming . Hindrances of reforming our wayes . 234 Religion . Carnall men may goe farre in Religion . 392 Repeale . The Law of God not repealed . 209 Repent , see Christ . Reprobate . Carnall minde reprobate . 350 Revelation . Saints to walke humbly for abundance of Revelations . 301 Spirit of revelation to be prayd for . 313 Reward . Proud men obey GOD onely for reward . 121 Ridgednesse . Ridgednesse to sinners from pride . 176 Righteousnesse . True humiliation knowne by submitting to Christs righteousnesse . 101 Men naturally cleave to their owne righteousnesse . ibid. Righteousnesse of our owne to be renounced . 108 Righteousnesse perfect required by the Law . 208 Righteousnesse of the Law fulfilled in beleevers . 217 We are saved by Gods righteousnesse . 225 Fleshly men stablish their owne righteousnesse . 330 Rotten . Minde of a Carnall man rotten . 349 Rules . Three rules that all men conforme to . 240 Rules of Christ to be looked to . 242 Severall Gospell rules . 243 S. Saint . Carriage of a humble heart towards Saints . 180 How to judge who are Saints . 271. 274 Saints and others , how distinguisht . 358 See sight , old . Sanctification . How the Spirit works by Sanctification . 410 Satan . See Kingdome , Darknesse . Satisfie . Saints apprehensions of GOD satisfie them . 25 Apprehensions of Hypocrites satisfie not . 36 God the Father satisfied in Christ . 227 See Spirit , Saving . Saving knowledge . 185 Savour . Fleshly men savor fleshly things 335 Scripture , see Glosse . Secret . Secret works in nature , and grace 91 See , seen , seeing , The priviledge of Saints to see God . 3 Severall wayes of seeing God . 4 Order how Saints come to see God . 61 All graces wrought by seeing God . 87 Why God will humble men by seeing him . 91 A wicked man may see his sins . 93 Carnall men cannot see God . 95 Tryall of seeing God aright . 100 A humble heart seeth God in afflictions . 126 Things of the flesh are things that are seene . 325 Service . Saints humble though they doe God more service . 183 Humble Saints glad to doe service for others . 197 Shift , see truths . Shrink , see trouble . Sight . Saints have a peculiar sight of God . 6 True sight of God how known . 30 Signes . Christians may make use of signes . 103 Simplicity . Saints to walke in simplicity . 302 Sin . Sight of God should preserve from sin . 23 Sin , what . 102 Not to comply with others in sin . 172 Justification not broken by sin . 233 Who are dead to sin . 275 See Guilt . Sinners . Carriage of a humble heart to sinners . 166 Son of Man . Two sorts of dayes of the Son of man . 26 Soveraignty . Soveraignty of God to make a Law . 208 Spirit , Spirituall . Saving sight of God by the spirit . 12 The Spirit shewes Christ , and the Father . 15 The priviledge of those that walk after the spirit . 250 To walke according to the Spirit , what . 255 How to know we walke according to the spirit . 274 Fruit of walking according to the spirit . 279 How those are to walk that have the spirit . 298 How men may come to walk spiritually . 305 To labour to be lead by the spirit . 309 Things of the spirit , what . 333 Minde spirituall . 361 Reasoning spirituall . 363 A Saint made spirituall , how . 404 Streame . Streame of a Saints heart pure 52 Submit , Submission . A humble heart submits in affliction . 133 Ground of true submission to God . 154 Suffering . True sight of God enables to suffering . 60 Law fulfilled by suffering . 210 Law cannot be fulfilled by suffering . 213 Spirituall reasoning in suffering . 366 Sweetnesse . Sweetnesse in humble Saints to others . 194 T. Take A humble heart content that God should take mercies . 154 Teach . Christians should be ready to teach others . 59 Temptations . Godly Men not taken with temptations , why . 375 See Job , Eve . Termes . Proud men obey God upon their owne termes . 120 Terrified . Wicked men may be terrified . 93 Testaments . Difference between the two Testaments to be studyed . 305 Thankfull . A humble heart thankfull for mercies . 161 Themselves . Why Saints sometimes differ from themselves . 73 Saints measure not themselves by themselves . 199 Who build Justification upon themselves . 230 Things . What meant by things of the flesh . 324 Throne . The minde the throne of Christ or Satan 346 Through . Right impressions of God through . 44 Troubles . Why professors shrink in troubles . 44. 61 What keeps men in inward troubles . 104 Truth . Saints carriage to Gods truths 110 Proud hearts cavill at Gods truths . 113 Proud men shift off Gods truths 114 Saints jealous of the truths they know . 187 Time . Saints humbled in regard of the time they have had . 184 V. Vaine . Carnall minde vaine . 349 Various . God shewes himselfe to his Children variously . 16 Violence , see Command . Vision . Beatificall vision in this life . 18 Visitation . Day of visitation , what . 176 Understand . Why most people understand not spirituall things . 338 Christ onely can satisfie the understanding . 383 Undervalue . A humble Saint undervalues not grace in others . 153 Union . Too neere union with sinners , forbidden . 172 The Law fulfilled by our union with Christ . 224. 227 To look on our selves as united to Christ . 236 Unregenerate . Unregenerate men how farre they may goe towards humiliation . 93 Unspeakable . Saints sight of God unspeakable . 10 Unthankfull . Proud hearts unthankfull . 161 Universall . Impressions from the sight of God universall . 45 W. Waiting . A humble heart not weary of waiting in affliction . 145 Waiting for mercies . 156 Walke . To walke , what . 251 Way . Godly men see their way in confusion . 374 Weak . Weak Saints in Christ satisfie the Law . 224 Flesh put for weaknesse . 267 Weaknesse of Saints the cause of it . 215 Weary , see Commands . Wicked . Misery of wicked men 20 Winning , see Ordinances . Wise , Wisedome . Saints in affliction have high thoughts of Gods wisedome . 131 Two wisedomes great in the eyes of Saints . ibid. Godly men the wisest . 384 Will . Our hearts and lives to conform to Gods will . 240 Will of God , when knowne . 307 Why good men misse Gods will . 395 Word . Saving sight of God by the word 12 Christs righteousnesse to be taken on his bare word . 104 Works . Many besides Papists seeke Justification by Workes . 213 We are dead to the Law , as a Covenant of works . 218 Good workes by whom to be done . 231 Flesh taken for the Covenant of works . 260 World , Saints see God in this world . 3 Happy estate of Saints in this world . 17 The rule of most men in the world . 241 FINIS .