gospel-holiness: OR, The saving Sight of GOD. Laid open from Isa. 6. 5. Together with The glorious Privilege 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 All-hallows the Great in London. 2 Cor. 3.18. But we all, with open face beholding as in a glass 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 God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Published and allowed by the Author's consent. LONDON, Printed by M. Simmons, and are to be sold by Joseph Blaiklock, at his House in Ivy-lane. 1651. To the Reader. THESE Sermons being exactly penned from the Authors own mouth, are now brought to public 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 sweetness of Christ in viewing of them, could not turn his back upon them. As for this godly Author, his worth and excellency is so eminently known, it would be vanity in me to speak any thing in relation to his praise: let this, and other of his own works praise him. Yet thus much I shall say, that I do verily believe, that he preached these Choice Lectures from the bosom of Jesus Christ, that these things were the very experiments of his own soul, and the lively actings of the spirit of God within him. What he hath seen and heard, he hath declared, that we might have fellowship with him, whose fellowship is with the Father and the 1 john 1. 3. Son, and therein shall our joy be full. These Sermons are not clothed with humane▪ Art, acquaint expressions, eloquent speculations; but choose rather to come forth in the nakedness of truth, not with the enticing words of man's wisdom, but in the demonstration of the spirit, and of power: here is nothing to fill thy head with barren notions, fruitless opinions, or mere 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 God's face, the Lord himself tells him, that no man can see his face, and live: Yet the Lord proclaimed his mercy, his patience, his goodness, his truth, and his justice before him. Now where was Moses all this while? he was in the cleft of the rock: Now verily that Rock was Christ; we see the glory of God in Christ, per speculum, as it were in a glass. Christ is that glass, in which we see the image of the Father's glory, and that as with open face. Christ is called the 2 Cor. 3. 18. Heb. 1. 3. brightness of his Father's glory: so that the brightness of God's glory is manifested by Christ, as the Sun is manifested by its boames: we cannot see the Sun in Rotà, in his Chariot, or circumvolution, but by its beams: so the Father's glory is revealed. Tanquam per radios ac splendorem, as it were by beams and brightness, shining most excellently in Christ. The Apostle saith, God, who hath commanded light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge 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 he that came from the bosom of the Father, that can open the secrets of his bosom, and reveal the glory and brightness of God's face unto us. Secondly, this glorious sight of God is that, that humbles the soul: Because mine eye hath seen thee (saith Job) I abhor myself in dust and ashes. The greatest piece of self-denial is to discard our own righteousness and formality. 1. Man's fleshly righteousness is the great idol of the world, every one is ready to fall down unto it, and call it blessed. This is Antichrist coming forth in the habit of Christ, being arrayed and decked with gold, precious stones, and pearls, whereby the Nations are deceived: but when we know the righteousness of the Lord, we shall cast away our own righteousness, and (as the Prophet speaks) say unto it, get ye Isa. 30. 22. hence. 2. Formality is in no less esteem among us then the former: what is the Religion of most people but a mere form, 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 'tis 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 door upon the hinges, but never from off the place where they were. As for most men's hearing, praying, fasting, what is it, but as a task, performed so coldly, that there is no principle of divine life in it? and thus they go on, but are never at their journey's 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 souls by formality in religion. The third thing we may take notice of, is the righteousness of Christ commended to us, before the righteousness of Adam. Most of the world's righteousness proceeds 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 bondwoman, 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 firstborn of God, viz. the Covenant of grace. Vain man thinks to climb to Heaven by his own righteousness, when alas! it is but of the first Adam, natural, weak, and fleshly. All the wisdom, knowledge, invention of man, as Tongues, Arts, and Sciences; as Philosophy, Logic, Rhetoric, etc. All these are but to repair those relics of the first Adam's corrupted principles of reason and understanding: therefore if we go to patch up a righteousness of these, we do but build what the Lord will have destroyed. But that which is able to restore us, is an establishment of the righteousness of Christ upon our hearts, by the participation of the divine nature. Christ performs all righteousness for his Saints, and then works all righteousness in them: The divine will of God is righteousness, now Christ is that divine will, brought forth in a Saint, working after the Lords own pleasure. The Civil law doth account Elephants and Camels to have the nature of wild beasts, though they do the work of tame beasts: So Adam's righteousness commends not to God, we are only accepted in the beloved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratiated through that beloved. The divine, treasures of righteousness are first in Christ, and by our union with him we come to enjoy them by way of participation. Fourthly, Substantial and real holiness set out to be fare more excellent than all empty forms, or mere professions. Holiness is God, stamped and printed upon the soul: 'tis Christ form in the heart: 'tis the very image, frame, and disposition of the holy spirit within us. The Philosopher could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that God was but an empty name, without virtue: so are all our professions of Christ without holiness, that being the very marrow and quintessence of all religion. Holiness is something of God in us, it proceed from him, it lives in him; God can no more be separated from it, than the beams from the Sun. Holiness is happiness, and the more of it we have, the more we have of the life and image of God upon us. Holiness is nothing but our conformity to God, and our being like him, to be as he is: Holiness is the new frame, the new creation, the workmanship of the Lord in our hearts: it is the Lord building and setting up his own Temple, Tabernacle, and new Jerusalem within us, filling of us with his own glory, writing his name in our fore heads, by imprinting his own divine image upon us. Oh what happiness, what sweet delight, and harmony of heart, what soule-musicke, and spiritual joy is there in having our soul wrapped up in the divine life, light, and beauty of the Lords holiness. Fifthly, Thou hast a discovery of the inability of man's carnal principles or reason to judge of spiritual things, or the things of God: every truth is discovered by principles of light suitable to itself. Hence it is, that the Apostle tells us of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an animate, sensual, or natural man: and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual man, one enlightened by the spirit of God. Now the natural man is not able to judge of things above the principles of nature. The Apostle tells us, no man knows 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 map or short abridgement. Now the principle of reason in man's 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 deep things of God. And again he saith, The wisdom of the spirit is but foolishness to the natural man. And why so, because saith he, spiritual things are spiritually discerned. That is, they are to be understood in a spiritual sense, to which, man's carnal reason cannot reach. But now saith he, the spiritual man discerneth all things, so that divine things are only known by the spirit; 'tis the spirit of all truth that leads into all truth. Then 'tis not all Maxims and rules, 'tis not syllogistical reasonings and disputes, 'tis not Books and Treatises, 'tis 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 merely letter and form without us, but a quickening spirit within us. Yet Sixthly, We are taught, that there is a most profound, spiritual reasoning in godliness; and that it is the highest act of the mind, which is the highest faculty of the soul. The mind of a Saint is God's Throne, and the motions of the mind, or the reasonings thereof is nothing but Christ, swaying the soul according to his good pleasure. It's true, that reason as 'tis in man, is a most imperfect and weak light, and falls short of the light of God, being depraved, and mixed with much darkness, and so is unsuitable to judge divine things: but reason considered in its height and excellency is no other than 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 supreme, and the sublimest reason is in godliness, because in it is the greatest clearness, certainty, 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 spiritual 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 taste 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 CHRIST'S Friends, then come and eat of this honey, and drink of this wine, yea eat and drink abundantly, O beloved. Here thou mayst eat and not surfeit; here thou mayst drink, 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 Book; but see also whether thou canst find much of him also in thine own heart. Now that these things, which are here written with Paper and Ink, may be written upon the Table of thy soul 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 privilege of the Saints to see God. page 3 Several ways of seeing God. 4 Peculiar sight of God, what. 8 The manner of the Saints seeing God. 15 Use I. To show the happy estate of saints in this World. 17 Use 2. The sight of God should humble Saints. 21 Use 3. Highly to prise the Preaching of the Gospel. 24 Serm. II. Saving sight of God known, first by the apprehensions of God, which are, First, clear. 31 Secondly, precious. 34 Thirdly, joyful. 38 Fourthly, perpetual. 40 Secondly, the sight of God known by the impressions. 41 First, they are real. 43 Secondly, through. 44 Thirdly, universal. 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 God's image. 54 Thirdly, love to the Brethren. 56 Fourthly, fellowship 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 means in the world cannot make God known. 62 2. Men must be borne again ibid. 3. They must be delivered from Satan's Kingdom. 64 4. They must have pure hearts. 66 Use 1. They that have seen God should walk holily. 67 Serm. IU. Use 2. The reason of the difference between the godly and the wicked. 72 Use 3. Not to envy 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 truly humbled. 93 Serm. V. Trial 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 righteousness of another. 102 2. Upon Christ's bare word. 104 3. Upon a general word. 107 4. To renounce our own righteousness. 108 5. Notwithstanding our sins, and want of preparation. 109 2. By our carriage towards God's truths revealed. 2. To be willing to know all. 111 Wicked men's carriage towards God's truths. 112 3. By our carriage towards God's commands. 116 Carriage of proud hearts towards God's commands. 118 Serm. VI. 4. By our carriage towards God in afflictions. 124 1. A humble heart seethe God in affliction 126 2. He bathe high thoughts of God. 128 3. He humbly submits in affliction. 133 4. Envies not the prosperity of others. 135 5. Reputes not of receiving Christ. 137 6. Is more careful of his carriage then for deliverance. 140 7. Is more careful of benefit then comfort in affliction. 142 8. Neglects not God's commands in affliction. ibid. 9 Sticks close to God's 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 denied any mercy. 150 2. That God should take away any mercy. 154 3. He will wait for mercies. 156 4. He is content with the least mercy. 158 5. He is thankful for a heart to receive mercies. 159 6. He is content that GOD should make Laws for his mercies. 160 7. New mercies add to his thankfulness. 161 Serm. VIII. True humiliation known by our carriage towards men. 166 1. Towards sinners. 1. With meekness. ibid. Cautions in meekness to sinners. 169 Why Saints should be meek to Sinners. 173 1. They consider what they once were. ibid. 2. They think 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 himself the least of Saints. 181 2. He condescends to the weakest Saints. 186 3. He is jealous of those truths he knows. 187 4. Me●ke to Saints of another mind. 188 5. Yields to the reproof, or instruction of others. 189 6. Vndervalues not grace in others. 191 7. He is readier to learn then teach. 192 8. He is not discouraged by greater grace in others. 194 9 There is a sweetness to all Saints. 194. 10. He will not offend other Saints. 196 11. Gentle to other Saints infirmities. 197 12. Glad to do service for the Saints. ibid. 13. Rejoiceth at the growth of grace in others. 198 14. He can love though he be not loved. 199 15. He measures not himself, by himself. ibid. THE CONTENTS OF THE Ten latter SERMONS. Serm. I. Doct. 1. THe Law requires a perfect righteousness. page 209 Reas. 1. From God's Sovereignty's. ibid. Reas. 2. From man's Covenant. ibid. Reas. 3. Nothing can exempt from the Law. 210 Three ways to fulfil the Law. 211 Use 1. Vanity of those that think to fulfil the Law. ibid. Use 2. Motive to come to Christ. 214 Doct. 2. The righteousness of the Law fulfilled in all Believes. 217 Use To see upon what our justification is built. 219 Serm. II. The Law fulfilled in us by our unyon with Christ. 224 Reas. 1. Christ a public person. 226 Reas. 2. Onion betwixt Christ and Beleivers. 227 Reas. 3. God the Father satisfied. ibid. Use 1. To learn the ground of our justification. 229 Use 2. The glorious condition of Saints in Christ. 235 Use. 3. Ta conform ourselves to the will of God. 240 Three rules that all conform to. ibid. Serm. III. True believers, no Antinomians. 248 Doct. 3. Those that Christ satisfied the Law for, walk according to the spirit. 250 To walk, 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. IU. Use 1. How to judge who are Saints. 274 Use. 2. How to know we walk according to the spirit. ibid. Use 3. Trial of our actions. 283 Serm. V. Use 4. Exhortation to those that have the spirit. 298 Use. 5. How men may come to walk spiritually. 305 Use. 6. Ground of persecution and division. 313 Serm. VI. Doct. 4. They that are after the flesh do mind the things of the flesh. 319 Reas. 1. Every thing works according to its principles. ibid. Reas. 2. Carnal 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 spiritual things. 338 Serm. VII. Use 2. The misery of a carnal Man, what. 345 Use 3. The mind cannot be good, if the life be naught. 352 Use 4. Christ died not for all alike. ibid. Use 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 Godliness hath the best reason. 368 Use 1. Not to reject all reason in godliness. 380 Use 2. Invitation to come to Christ. 381 Use 3. Godly men the wisest. 384 Serm. IX. The reasonings of the mind, the highest act of it. 388 Use. The most rational men without grace, the worst. 38 The reasoning of the mind, the chief distinguishing character. 390 How a good man may be moved with natural, and carnal reasoning. 393 Use. 1. To try what grace, or corruption is in us. 394 Use 2. Why good men miss the will of God. 395 Serm. X. How Saints come to be led by spiritual reasoning. 402 1. The spirit-workes by creation. 403 2. By spiritual 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 fountain of all good, and evil in the soul. 411 Use 2. To labour to be swayed by spiritual reasoning. A saving sight of God. Isaiah 6. 5. For mine eyes have seen the King, the Lord of Hosts. IN this verse we have a description of true Gospel's humiliation, (the most that Isaiah wrote was Gospel, 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 Gospel, to preach the will of God to the People. God when he sends Ministers to his work, he doth first humble them. They can never do 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 main cause why you have not Ministers, according to God, that he doth not bless their work, 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 general, the main cause is, because they are not humbled, God hath not undone them. Secondly, there is the humiliation itself, which consists, First, of an Act of the Understanding, whereby the Prophet saw some thing more than he knew before, and cries out I am undone; he thought he was in a good condition before; but now he doth not merely 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 material (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 unclean lips, and because I dwell among a People of unclean lips. Because I see I have many sins, and because I see them; now the least sin is exceeding sinful, 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 seen 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 sense: but there was this thing to make it up, mine eyes have seen the King, the Lord of Hosts, as we see in the verse before in the Vision, how he had seen the Lord. So now we come to these words. For mine eyes have seen the King, the Lord of Hosts. From which words you are to observe two things. The first is this, that It is the peculiar privilege 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 particularly 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 speak briefly of the former Lesson which is this, that Doct. 1. The peculiar privilege of the Saints, to see God. It is a peculiar privilege of a Saint, and ever was, and ever will he, to see God, to see the King of Glory the Lord of Hosts. We do not now speak of the sight of God, that we call the beatifical 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 Son or Daughter of man from the beginning to the end ever had, or shall have but those that are real S 'tis. Concerning this sight, or seeing of God, we mean 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 ways to see God. As First, there is a corporeal sight, a bodily sight of God, a seeing of God with bodily eyes: and so the Scripture doth often speak negatively, that No man hath seen God at any time that way; no man hath seen his shape; that is no man in this world with bodily eyes did ever see God, as though he were a body, or a corporeal substance. Indeed men have seen Jesus Christ who was God; and Christ Jesus saith, Joh. 6, 36. Ye have seen 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 natural man may see a great power in that finger which made the Moon, and great Wisdom in him that contrived the Sun, Moon, 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 etc. 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 mean to speak of, that glorious and blessed sight of which Christ speaks Math. 5. Blessed are the pure in heart: for they shall see God. Thirdly, (besides the corporeal seeing, and the natural 3. By common illumination. seeing) there is a sight of God by the illumination of God's spirit. I say, God's 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 enlightened, and after fell off. In the other, we read that by the knowledge of Christ, they were cleansed, and after fell, with the Dog to his Vomit. I say, there is a Gospel's sight of God, that hath some resemblance of this peculiar privilege, but is not it. Men may have a sight to know abundance of things, of the Kingdom 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 Judgement; 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, coming to judge the world; they shall see him whom they have pierced: And this is not that sight, that is the privilege of Saints. It is not a corporeal 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 Gospel 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 Gospel's sight only to Saints. Gospel, 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 less. There were few Saints in the old Testament, but somewhere 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 spiritual, right sense, 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 unless they be agreed? much less, unless 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 rejoiced .. 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 Egypt, 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 ways; he is invisible in respect of any corporeal 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 appear to Saul in all his days, 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 seen 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 voice; for they shall see eye to eye, when the Lord shall bring again Zion. as the Apostle saith 2 Cor. 3. We all behold with open face. There was a kind of veil, over the best of them in the old; though it were a peculiar thing to the S 'tis. Paul. then to see God, yet now in the new Testament (though the sight be the same,) yet it is a great deal 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 Paradise, where he heard wonders that were not to be uttered. What were those glorious things that he saw, that he could not utter? Without controversy, 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 lest 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 all the Saints, blessed are the pure in heart, for they shall see God Mat. 5. without holiness 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 seen God. And he that loves not his Brother, hath not seen 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 knows 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 endeavour 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 general, 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 full, & complete, until they be in heaven. Not that I mean that they see some part of God in this world, and they shall see him all in the other world. No, a Saint seethe 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 righteousness, he sees his mercy; he sees his all Attributes far otherwise then a carnal man can; and that with redundancy, with some thing more than a mere, 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 We know in part, but hereafter we shall know as we are known. Which words, (as I conceive) point not out principally Spiritual 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 necessary, 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 broke 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 appear what we shall be: but when he shall appear 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 seen, yet ye love. And in Rom. 8. If we did see, why do we yet hope for it? for hope is of that which is not seen. 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 shall see God in my flesh, And what Job. 19 1 Cor. 15. that shall be, (when Christ shall deliver up the Kingdom to his Father) I know not. That is one proposition to help us to understand this glorious privilege, 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 doubtless the Saints see things that cannot be revealed; Therefore saith Paul, eye hath not seen, nor ear heard, nor hath it entered 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 hear, or give some knowledge, he might consider of it: but the tongue, ear, and eye, and heart of man, is not able to comprehend the glorious privilege, 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 carnal, worldly man, but of that man that hath it, it passeth his knowledge to comprehend it before God gives it, but if God do 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 express it. That is a second proposition concerning this glorious privilege, it is imperfect, and it is unutterable. A third thing is this, that this glorious privilege 3. Only in Christ. that the Saints have of seeing God, whatsoever that is, let it be more or less, it is only in the face of Jesus Christ. For take any other sight of God; take the corporeal sight, the seeing of the man Christ, that the Wicked may do 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 do, though not altogether so well; yet that is no peculiar thing. But this sight of God that I speak 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, lest the light of the glorious Gospel 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. darkness, 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 man's body, but by his Face, so we see nothing of God but in Jesus Christ: Therefore when Philip said to Christ, show us the Father & it is sufficient; saith Christ he that hath seen me, hath seen the Father: that is, all in this glorious privilege of seeing God, must be through the man Jesus Christ. Therefore that is the reason that the Saints heretofore, always when they were at a loss, and could not see God, they still called for his face, O show me thy face, that is, Lord show thyself to me in thy face, which is Jesus Christ. Therefore if any man will see God, he need not go up to Heaven, or descend down 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 lookingglass wherein we see God; and the word of God is the looking glass 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 poor despicable thing; a man that hath a world of infirmities and many weaknesses in him; yet in these poor earthen shells, (as the word is in the original) God hath put this treasure. As we find in natural things, Pearls are in the shells of little fishes, and the shell is worth nothing: So, though we be little worth, God hath made the preaching of the Gospel by us, the way to bestow these glorious privileges. 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 veil over the heart, and mind 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 Veil; his eyes are opened; as he saith after, we that are S 'tis. we have no veil, 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 anoints the eyes. Therefore the Spirit is called Ointment; because he anoints the eyes; and he is called Eyesalve, 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, aloof, afar off, that you may know that there is such a thing; but it is God himself 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 find it is spoken of 3 ways, or (as it were) in 3 paths. First the Father of our Lord Jesus Christ when The Father shows us Christ. we were dead in sins, and when we saw nothing at all, the Father shows us Christ. Before we have any thing to do with Christ actively, the Father hath many things to do 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 Son to us, when we are merely passive in it. For that is a general rule, a man never acts, but by Jesus Christ; therefore let men talk what they will, God may do 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 wooing 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 poor sinner hath, a sight of the Excellency of Jesus Christ. Now it may be if thou look back, and consider how God did deal with thee at the first, thou canst remember when many times Jesus Christ was presented to thee in his excellency, sometimes more, sometimes less, and thou sawest him an excellent person, and wouldst have given a world for him; and didst account it a heaven, and happiness to enjoy him. Now whence was this, but that the Father was willing to make the match between his Son, and thee, and shown this excellency of him? Secondly, I find, on the other side, in Scripture, Christ shows us the Father that the Son Christ gives us to see the Father: for the Father is not seen all this while; thou seest not who shows thee that Excellency: thou seest Christ before, and wouldst give a world for him; but thou knowest not who opened the Window; it is the Father; and than Christ only shows the Father; that is, after thou art married to Christ, and Christ will show thee thy Friends. When Christ hath married the Soul, he will show it what riches is in him; what grace, righteousness, and goodness: 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 seen me, and not known the Father? he that hath seen me hath seen the Father: for we 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 pity, and love, and grace, and goodness 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 likeness, 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 look with mine own eyes that Christ hath put in my head to see the Father: though the Father shown 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 show them to you. So the Spirit from the one, and the other makes manifestations. So you have seen a little towards the opening of this glorious privilege 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 find 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 all his glory to any Saint at once: but sometimes the Lord reveals to his child, and lets him see his glorious power, in such a way as no carnal 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 show himself at once, he might show himself fully if he pleased: but this is his manner, and dealing as we see in the Scriptures, and as the Saints find generally in Experience. That is one thing. Then secondly, in this sight of God, though the 2. What they see is amiable. Lord show but part of himself at once, sometimes it may be a greater part than 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 soul; my meaning is this, you are not to conceive as though it were the glorious privilege 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 greatness of God, the Justice of God. Even these things that the wicked abhor and hate, the Lord useth to reveal them to his Saints, in Excellent Glory. That is an other thing. 3. God showeth himself variously. Then thirdly, God doth show himself to his children by various manifestations. My meaning is this, God doth not always show himself in the same manner, and fashion to his child; God (as it were) comes in a new dress, every day to the Soul of his Child, all the days of his life in this world, and for aught he knows, for ever in the world to come. As it is unspeakable to say how God appears to the soul of a Saint: so the manifestations are innumerable, the strange ways that God comes to the soul: he shows 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 means. comes in by. You must understand he comes always through Jesus Christ: but then for other lower means, he chooseth what means he pleaseth; he comes in, sometimes by afflictions, and corrections; sometimes 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 himself by, to the Soul of his Child, in a saving way. 5 It is not constant. Then lastly, this sight of God which is the privilege of the Saints, it is not constant, (for aught I know) to any Saint, no, not under the New Testament, much less, 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 reveals himself to his children. I shall now come to the Uses of this, and then way will be made for the other point, to show how this sight of God doth truly, & kindly, and savingly humble us. For the Use of this. First this shows 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 wouldst consider seriously, that there is such a glorious privilege as this; thou wouldst say, blessed is the man that hath it, and cursed and unhappy is the man that hath it not; it is our Saviour's 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 soul in Jesus Christ; then oppose that to any misery that can be in this world. Put any misery that makes a man unhappy in this world, in the one scale, and that privilege 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 poor man, a plundered 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 weak, and should never see strength, suppose he were poor, and should never see wealth; suppose he were banished, and should never see his Country, or his Friends. Nay, suppose a man were stark blind, and should never see the natural 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 blessedness 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, between 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 glory. But some conceive that the beatifical 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 show his Soul, (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 Sot again, all the days 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 hear 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 than all that ever they had, or shall have; therefore pity them. Nay, if thou wert in prison to night, and shouldest die to morrow the most cruel 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 denied 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; envy others no more; but pity them, and weep for them, thou hast infinitely 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 soul to the resolution of that Disciple, Lord show us the Father, and we are satisfied: So say to God, Lord show 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 bargain I will bless, and praise thee world without end. And if this be the privilege, and blessedness of a St. The misery of wicked men. to see God. Then see also what a miserable condition thou art in, that art a poor carnal 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 privilege that I now speak of. Therefore as it is the chief thing in Heaven to see God; so doubtless it must be the chief thing in Hell to be thrown away from God's 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 main thing in Hell to be thrown from the presence of God, never to see his face more, so a carnal man hath a Hell upon Earth; thou that art not a new creature thou art in Hell 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 all things in the world should most humble thy soul for thy sins (as hereafter I shall show more fully) this should move thee to mourn for thy sins. Why so? You all know it is not properly, at least, not merely the knowing of sin, and of the wrath, and curse that will melt the heart: that, of itself hardens the heart; but you know by your own experience, that when you come to the vein, where those sweet tears of repentance lie, it is the seeing of the kindness of God, of the goodness of God, of the mercy of God; and then to think that I should be such a wretch, as to abuse his goodness; to grieve, and provoke him that is my Father, and to crucify 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 tells 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 Master's house, and thy Master's wives into thy bosom. I took 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 villain, that thou shouldest go and take an honest man's wife, he that had but one sheep, and play the Beast, and do folly in Israel; this was that that wounded the heart of David, and thereupon he went and penned 7. penitential Psalms, and goes, and cries, have mercy upon me O God according to the multitude of thy mercies. These mercies that are ordinary, when we walk unworthily they grate the heart. But if a man can come, and say, God hath bestowed Spiritual 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 soul is not able to express it when it hath it: (Indeed the soul can say, it never found the creature, but it left the Soul unsatisfied, or worse than it was: but saith the soul, if God's face shine but a quarter of an hour, 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 than any thing in this world;) so if a man do but consider, that I should be so base, as to anger that God that bestowed this, as I do when I sin; and have knowledge enough to know it to be sin; when I look through the door, and know it is a Thief, and might keep him out, yet that I should be so proud, and so vain, and so idle; that I should let go 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 angry 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 soul: I have seen him one while in the Sacrament, I have seen him among the Saints, I have seen him in such a country, in such a condition, in such a place, in such a meadow, in such a wood, when I read his word, and called upon his name, and yet that I should be such a Villain, 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 spiritual 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 sin. 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 means 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 do ill behind his Master's 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 always 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 prize the preaching of the Gospel. enjoyed in this world, and that by his word and Spirit; me thinks this might teach you highly to prize, and esteem the preaching of the Gospel, the word of Christ. Truly, (beloved) if you do not look on the Gospel with a spiritual consideration; to a carnal eye it is the poorest, and driest, and most beggarly thing in the world; for, there are none that have more weaknesses, than the dispensers of it. It is a thing that should fill men with admiration to consider what it is to have poor creatures to do the work of God that have a world of weaknesses more than other men, who are more exact in their ways as Lawyers, and Tradesmen, etc. To a carnal eye the preaching of the Gospel is a dead, drowsy thing; a man shall hear many things that he heard before, and be taught till he sleep, and be tired out, unless 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 Pearl in it, and for that he goes many a Mile. So do you consider that the preaching of the Gospel by poor and weak means, it is that shell, that Cabinet, wherein these glorious treasures are found; therefore esteem it, and prize it highly, look on it with reverence, look for the Pearl in it; prize 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 been doing in the preaching of the word these 12. months, than a Post. It is not because the treasure is not here, but you shall 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 Souls. God shines upon one man's Soul, and not upon another, another sees nothing but a poor Preacher, full of weaknesses, & so he goes 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 Devil; but when we preach the decree is opened; there is a poor man, or a poor woman that belongs to life, it makes him a new creature; another is as very a Sot at the years end, as at the beginning; who would not tremble, when God threatens to seal up your condition by it! O! it is a glorious thing, the Gospel. Look to it you sottish people, that are like the Fool in the Proverbs, that tell him a tale, and when you have done he will ask, 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 Gospel 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 poor sottish creature: When Christ was demanded of the Pharisees when the Kingdom of God should come, he answered them, The Kingdom of God cometh not with observation. Neither shall they say, lo here, or lo there, for behold the Kingdom of God is within you, or among you; And he said unto his Disciples, the days will come when ye shall desire to see one of the days of the Son 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 son of Man, the Lord Jesus Christ hath two sorts of days: He hath one 2 Sorts of days of the Sons of man. day that every wicked man shall see, when they shall be eating and drinking as in the days 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 blackness and darkness when the earth shall reel as a drunkard, and the heavens shall be gathered together as a scroll, and the world shall be on fire, and thou shalt be at thy wit's 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 Gospel would bestow grace upon thy Soul. Why doth he call that the day of the Son of man more than 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 do not trifle out your salvation, as abundance in this Nation, and in this City do, between sottishness and formality. Abundance of People hear the word, but here is abundance of formality; few men consider with whom they have to do, when they hear the word of God, and what the business is, but in a trifling manner pass it by: Therefore consider what treasure there is in the Gospel; there are unsearchable treasures in the Gospel; but of all, this is the Jewel 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 seen 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 privilege above all others, that they can even in this world see God. They can see God in Jesus Christ. I did open this, as fare as I could dive into the scriptures unto you, and proved it, and made some Uses of it. There is somewhat yet remains of it, which I shall endeavour briefly to go through, and then we shall come to the next point, which is, that, A right saving sight of God, of the glory of God in Jesus Christ, is the way to true Gospel's humiliation. We have made 3. uses of the former point. First, to show the privilege 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 prize the preaching of the word, whereby this glorious privilege 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 mystery, to make out to you. The one is, seeing there is such a glorious privilege 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 privilege? whether God hath vouchsafed to us this peculiar sight of him? I have seen the King, the Lord of Hosts. Then secondly, if I have it not, what course I shall take to attain it? I shall speak of these two things only this day. Concerning the former; I need not give you This peculiar fight of God known. signs, or marks, to know whether a Drunkard, or a Whoremonger, or a blind carnal creature, that knows nothing of the will of God; whether any of these see God. But the business comes to this: Seeing there is a Gospel enlightening, 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 will be, how we shall know the one from the other? And then there will be a light whereby a sinner, a carnal man may know his estate; that will flow from the other: For, if we discover the one, it will be easy 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 own heart) I shall reduce all to these 3 heads: You may know it 3 ways. First, by your apprehensions of it. Secondly, by the impressions that this hath upon you. Thirdly, by the Expressions or Effects that it works. I shall endeavour to clear 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 speak 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 Clear apprehensions. are clear apprehensions of him; the Hypocrites apprehensions, they are dark and doubtful, they are misty; I say the apprehensions of a Saint they are clear. I do not mean by clear, that they are full: For, I told you before, as the Apostle saith, why do What meant by it. we yet hope, if we seen that is, if we did fully see. Neither do I mean by clear, that they are always constant, that we have them without any doubts, or darkness, or mists: especially in the old Testament, the Saints were many times eclipsed, and God hide his face, and they were at a loss, they knew not where to see him; in the morning he was seen, and he was gone at night; and so for a little moment (as it is said) he would come, and then be gone again, that is not the meaning. But when I say they are clear, as it is, 2 Cor. 3. We all with open face, behold the glory of God. With open face; that is, we do not see God, as a man sees through a handkerchief, or through a Sieve, or through a Scarf, or a Cloud; but with open face; we see him clearly, our apprehensions are clear; that is, there is an assurance going Assurance in the Saints apprehensions. along with your apprehensions, that doth certify your Souls, and assure your souls, that it is God that you see, it is a sight of God. For as in natural 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 soul, it carries a witness in itself, it is so clear, 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 God's sight, so I know I see him. A Saint knows so surely, and certainly, as that there is not the least doubt to his soul 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 carnal, natural 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 mystical knowledge in that 1. Cor. 2. observe two things. First, you shall see that there is a mystery in knowing A mystery 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 mystical 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 deep things of God, that Christ died for us, etc. 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 do not spiritually know them. So also, the other mystery 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 do believe; and it is one thing to know spiritual mysteries, and another thing to know that I do know them. Now when the Apostle had done with the former, he comes to the latter, and tells 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 mystery of spiritual knowledge is to know heavenly things in a spiritual manner, and then to know that I know them. It is one thing to know spiritual 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 clear sight; that is, it carries such a kind of evidence to the soul, that thou knowest assuredly, as thou knowest any thing in the world, that thou seest God in Jesus Christ. Therefore it was a known case among them in the old Testament (and much more must it be in the new) it was so certain, that if God were away but for a moment, they presently miss him, and they cried, Thou hast hid thy face, and when wilt thou come again? and over night he would be gone, and they were troubled, and they knew him as soon as he came, and they miss 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 clear as the Sun, though it be not fully clear, yet it is so clear, that thou knowest that thou hast God; and thou dost miss him if he be gone but for a time: That is one thing. Secondly, these apprehensions, as they are clear, 2 Precious apprehensions. so they are precious; they are sweet apprehensions to thy soul. 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 sum 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 sickness: 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 satisfy the Soul. thoughts fully satisfy the soul. 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 emptiness left still in some corner of the soul, 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 somewhat, 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 satisfy the soul, and fill it with such contentedness, 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 mountain; 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 righteousness, (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 fatness, and that is a choice thing in this world, though it come fare 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 examine your heart, and look upon Apprehensions of Hypocrites satisfy not. it) an Hypocrite, when he is enlightened, he may have some sweetness, and there is some pleasure; as when his gifts are enlarged; or when spiritual things especially when new notions come in his mind for ever the knowledge of new things is pleasant, both natural, and spiritual: 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 cousin, and cheat for all this: Therefore I have always 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 deal 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 poor 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 Country, in such a Chamber, in such a place, where God showed 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 seem to be one. My meaning is this, that wherever there is this apprehension of God, though it satisfy in respect of lust, and sin, and the world, and the Devil; yet it creates, and begets in the soul a greater thirst for more of that apprehension. Therefore we see clearly, 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 Dross, for the Excellency of the Knowledge of Jesus Christ my Lord, for whom I have suffered the loss 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 forgot that which was behind, as we see after; that is, all that apprehension he had of God in Christ, he forgot 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 speak 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 die, when danger and death approacheth; Hypocrites loath to die, Why? whereas a right Saint is wondrous desirous to die; 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 try thyself 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 year long) but if God work on thee in his word, and there is some light come in, and some sweetness, yet if thou be glutted with this, and when thou comest 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 look for more, and more, and for aught 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 superexcellent, exceeding joy and delight, in the enjoyment of them, Abraham saw my day, and rejoiced, saith Christ: He did not see his day as an animate creature; but he saw the mystery of God that should be fulfilled in those days, that is the meaning; so Araham saw my day, and rejoiced. So there is a very pregnant word concerning this, in Isa. 35. The Desert shall rejoice, and the Wilderness shall be glad. By the Wilderness and Solitary place, is meant the barren Soul, the Wilderness of thy heart, where God will dwell. The Wilderness shall be glad, and the Desert shall rejoice. O! that God would make it so to us. It shall blossom abundantly, and rejoice with singing, The glory Lebanon shall be given unto it, etc. Why is all this? They shall see the glory of the Lord, and the excellency of our God. This makes, the sad Soul rejoice, and makes the barren heart, blossom 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 Ears of the deaf 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 melancholy, 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 bargain; or when thy affairs Psal. 137. go on in the World? What is thy chief joy? As David saith; If I prefer not Jerusalem to my chief joy. If this apprehension work in thee a joy, transcending all the joy in the world, and make all other joys to vanish, it is a right apprehension. So you see these apprehensions are: First, clear Apprehensions. Secondly, precious Apprehensions. Thirdly, they are Perpetual; they are lasting Apprehensions▪ 3 Perpetual apprehensions. By that, I do not mean that they are lasting always, but that they may be sometimes dim and sometimes dark; but I mean they go 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 year, and in time it infallibly goes quite and clean out: Therefore in Heb. 6. the Hypocrite (for the Apostle lays down there the estate of Hypocrites) after they were enlightened, etc. 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 hid his face; yet as Mr. Calvin saith, that light that came first into the soul of a Saint, that that came first, it leaves such a scent, and a savour, that a man can never forget it; it is never quite out. He may forget that he hath done natural things: We may forget what we did twenty or thirty years ago; we may forget where we were, and may forget our Friends, etc. But when God reveals himself first to the Soul: If a man could live in this World a thousand years, the apprehension that he had of God at the first, it would be as fresh as ever it was; because it is an eternal thing, it is a thing that we shall have more, and more in Heaven, it is not crruptible; Trial 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 deal of joy on thee, and now it is gone, and thou art poor wretch, a poor dry creature; as dry as a Chipp, and a man can scarce see any thing in thee, to distinguish thee from a carnal man; try thyself by this: These apprehensions if they be right, they are perpetual, and constant in a sense; Therefore it is said, Joh. 14. 21. If you keep my Commandments (saith Christ) I will manifest myself to you,. Saith Judas, not Iscariot, Lord how is it that thou wilt manifest thyself unto us, and not unto the World? Saith he, I, and my Father will come, and will 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 dwell 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 Soul. 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 work. that those apprehensions have upon your hearts; there will be a twofold impression upon thy soul, when thou dost see God aright. First, as I told you before, when a Saint seethe 1 Suitable to that they see in God. God, you are to understand, that he seethe all in God with redundance; he sees his love, his goodness, his power, his faithfulness, his mercy, his justice. Now the same apprehension of these things, have such impressions upon thy heart, that thou mayest clearly discern, if thy sight be right; that is, if every one of these do work upon thy heart, a proportionable fitness, or suitableness, to that that is in God. As for instance, when thou lookest on God, and thou seest his goodness; there is a sweet impression of love: Thou seest the Justice, and Righteousness of God, it works an impression, not a blaze that goes out; but an habitual impression, of pleasing God, and of fearing God. And so when thou seest his faithfulness, it works an impression of trust; that thou wilt trust him though he kill thee: and so all that is in God will sink into thy heart, and work suitable to that that is in God. As to give you one instance (for as it will do by one, so it will do by all) In Heb. 11. 27. It is said, By faith Moses forsook Egypt, 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 Egypt, 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 Egypt to be a great King, a powerful King: But because he had seen God, who is invisible; that is, he had seen the Power of God, and the Greatness of God, and that put such an impression on him, that he did not fear Pharaoh. And God had promised to do him good, and having seen the faithfulness of God, he forsook Egypt. So it will be with thee, if thou see the Grace of God in Christ, there will be an impression of love upon thy Soul: If thou see the Greatness of God, there will be Reverence imprinted upon thy heart: or if thou see the Faithfulness of God, there will be an impression of Trust upon thy heart. But now if thou see God in Christ; and see his goodness 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 seen 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 real. Secondly, they are through. Impressions of seeing God upon Saints are, Thirdly, they are universal. First, they are real: By real, I mean this; they 1. Real. are not idle speculations of God, as a bare seeing of God, and no more, but only a mere contemplation; but they are such real impressions upon the heart, as that they can bare up the Soul in any outward real misery: As for instance, you know the miseries of the world are real: When a man comes to Prison, there is real trouble, and real loss, and Miseries of this life real. real hunger, and he is a Real man, that is the Keeper of the Prison. Now an Hypocrite with all his speculations, when he comes to a real night of misery for God, all his knowledge of God proves a mere speculation, and vanisheth into Air, 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 Real; put Bolts on his heels; let there be Wounds, and Sores, and Hunger, and Thirst, that he feels, & beholds with his eyes; yet he hath a thing in his Soul, that is as real as the things that he feels: 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 we have seen, and heard, and felt. He makes the apprehension of God in Christ, as real as things that are subject to sense, as the things that we see, and hear, and smell, and feel. Therefore see whether these impressions of God on thy soul be real, or no? Dost thou find when thou comest to real misery, that there is real comfort to hold thee up; and not only imagination, and vain 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 shrink in Trouble. are better than others, & they carry it gloriously, and yet you shall have some poor creatures that can hardly speak to God in Prayer, and can hardly remember any thing of the Word, and yet when they come to suffer, there is a real thing that holds them up, though it may be it be but a poor little Boy, or a Wench, when you shall see those Brave glorious Professors, that because they have no Reality, they flee away, and turn to the World. Therefore pray to the Lord that these impressions may be real: That as the miseries we meet withal, are real; so the impressions of his blessed Majesty may be be real: Saith God to the Hypocrites, Mal. 1. If I be a Father, where is my Honour? If I be a Master, where is my fear? You talk that I am your Father, and your Master; but there is no deep impression of it upon your Souls. Secondly, as they are real; So they are thorough, 2 They are thorough. they fall not upon the heart of a Saint, as they do upon an Hypocrite. The apprehensions of God fall upon an Hypocrite, just like a little shower of rain, upon the sandy ground; there is some little impression, but in two or three hours all is gone, it never soaks to the root of the grass: An Hypocrite hath a root of bitterness 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 do nothing to purpose, because there is a seed of sin in him, there is a root, there is a Core at the heart, that the Dew of Heaven never toucheth: Therefore it is a sign that thou seest God aright, when the impressions of it in thy Soul, go through, and through, that they soak into thy very soul (as I may say) and fetch out thy inward lusts. Thirdly, and lastly; (and there I shall leave at 3 They are universal. this time) these impressions are universal: An Hypocrite, or a wicked man in time may have some impressions upon his soul, 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 go and hang himself: 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 Copy of God written on his soul; he hath an impression of the love of God, as well as of the fear of God; of delight, and trust in God, and the like. This is the difference between 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, merciful, gracious, long suffering, abundant in mercy, keeping mercy for thousands: Forgiving iniquity, transgression, and sin; and that will not clear 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 half his name, but all: Therefore he tells him, what he was to the Saints, The Lord, gracious, and merciful, long suffering, abundant in goodness, and truth, keeping mercy for thousands. And then he tells him, what he would be to the wicked; he would have the impression of the whole name of God upon Moses. It is a sign thy apprehensions of God are true, though they be weak, and small; when they be real, and thorough, and universal. 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 seen the King, the Lord of Hosts. YOu remember the Lesson (I doubt not) that we are upon; that, The Saints have a peculiar privilege 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 shown you the last time, how by the Word of God, you might know whether ye have ever seen God in this manner; whether God have ever bestowed this glorious privilege upon any of you: Three way, I took to show 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 seen 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 itself forth in thee? It works something upon thee; and that vents, and shows itself some way in thy heart, and life: Therefore I find 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 clear (as I said) yet it is so small, that a St. cannot always see it, unless 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 seen God, if ye confess Christ: And in another place, If ye love the Brethren, etc. Now there are these four or five clear things in Scripture, that demonstrate a man to be one that hath seen God. The first is this: If thou hast seen 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 holiness, it is impossible to see God; Matthew 5. that is a clear general 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 seen God: For, if any man saith he, hath seen God, or that he walk in the light, and yet live in sin, he is a Liar, and there is no truth in him at all; you are to give no credit to him at all; all 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 sin. you take it, for the kill of sin in the soul; I say not ordinarily: But the chief 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 sin: Therefore in Act. 15. say the Apostles, and Elders, Why should we do 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 settled in their hearts. To clear, 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 sense is a man that hath no conscience of sin; that is the Scripture language; one that hath no conscience of sin: Not as it is commonly in your sense, one that makes no conscience of sinning, one that continues in sin: But one that hath no conscience of sin: That is, one whose conscience is not stained with the guilt of sin, but by the blood of Christ, there is a perfect peace settled within him; Peace and joy in believing: For, that it is to have conscience of sin, when always upon the least infirmity, 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 blood of Christ, through the power of the holy Ghost; then his meat, and his drink, and his bed, and his recreations, every thing defiles him; every lawful thing defiles him, as well as unlawful. Now than thou mayst reason thus; if I have seen God, I have a pure heart? What is that? I have no more conscience of sin: That is, I find an exceeding great power of the Spirit, that makes my conscience clean, that notwithstanding my frailties, there is no guilt lying, or soaking in my Conscience. 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 quickening 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 near 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 evil conscience, and our bodies washed with pure water: An evil Conscience, is an unbelieving Conscience; for, evil in the New Testament is ordinarily taken for unbelief. Take heed (saith the Apostle) lest there be in any of you, an evil heart of unbelief, to draw back from the living God: That evil conscience Judas had, and Saul had; For, sin did lie on their consciences, and was not washed: Now saith he, Let us draw near with full assurance: Full assurance is opposed to an evil 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 himself, and reveals his glory in his Son to the Soul, he gives that man a pure heart, a good conscience; he washeth that man's conscience, by the blood of his Son; that is, his Spirit applies the virtue of the blood of his Son to our Souls, 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. general, that it is taken in Scripture, a pure heart) is a heart cleansed also from the power of sin; 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 blood of Christ, but it will be made pure, and holy also: Therefore in that place, in Heb. 12. Without holiness, it is impossible to see God. I suppose it is meant of Personal holiness, of Reformation, and amendment of life, and not of the imputed holiness of Christ, and the washing of the conscience, as I said before. But you will say, if it be so, than no man can see Object. God, till he go to Heaven; for, no man is free from sin in this World. There are many Answers that godly men give to this Objection, that I cannot stand on. It is true, there is sin, and corruption left in the Answ. 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 pool, it makes it fouler, and fouler; but throw it into a Well, and it works it out, it bubbles, and is never quiet till all be out: So the Saints have pure hearts, because, however foul 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 sin, yet they are purer every day than other. Then some say, and they say truly, that a man 2 The stream of the heart is pure. hath a pure heart, though there be corruption there, when the stream of the heart, the very stream of the heart is pure, and holy: Some conceive, and those godly men (as I told you before) that there is a core in the heart of a godly man, that is pure, and holy without sin: 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 soul, and body, and spirit. 1 Thess. 5. And that Spirit they take to be the quintessence of the soul; something more inward than the Soul: There is something in a pure heart that opposeth sin, and opposeth temptation; there is some non ultra in the heart of a godly man: Sin 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 go no farther. As you see between two Women, chiding, and striving who shall have the last word, and one replies, and the other replies, and at last one hath the last word: So there is something in the heart of a godly man, that will have the last word, As in a natural man, sin hath the last word; saith an Hypocrite, I have a mind to over reach my Neighbour in such a bargain; thou wert not best to do it, saith enlightened conscience, thou hearest the Preacher, and hearest the Scripture say the contrary: But I am resolved to do it, saith the Hypocrite; then I will trouble thee, saith the conscience. Now, there is no sin that a Saint doth fall into, but there is a core 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 core, and can go no farther: Such a thing there is in a Saint, this is that that is called the spirit; the stream, and quintessence of the Soul is holy: and though there be corruption there, yet there is something that is pure, and holy, and that core, will eat out the rest in time: As to give you but one instance more, (look upon your hearts as I speak and see how they agree with it) take any corruption that a Saint falls into throughout the year; there are many chide, and brawlings, between grace and corruption; I will have my will saith corruption, I will be vain, and fine, and finer, than my Neighbours; saith grace, I will not have it so; But I will, saith corruption, I will have my will; but if you do, saith grace, you shall mourn bitterly when you have done; grace is at the heels 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 sin, grace mourns; it follows 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 enlightened Difference between Saints and Hypocrites. conscience; he may have a word or two, and if that be not heard, then farewell; and then the Devil works effectually; that is the difference between sin working in a Saint, and in a wicked man: The Devil works effectually in a wicked man; that is, he finisheth his work; the Devil finisheth his work in a Sinner, but he doth not in a Saint: The Devil never works in a Saint, but grace overthrows it one way or other, either before it be done, or it overthrows it when it is done: The Devil sifted poor 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 seen God, for thou hast an impure heart. There is one thing briefly, that I desire you to think on. 2 It changeth them to the same image. Again, whosoever hath seen God, a second expression of it is this; he is translated into the same image with God, to that which he seethe; As you have it, 2 Cor. 3. ult. Saith the Apostle, All we with open face (that is) all the Saints, we behold as in a glass 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 fear; if he be faithful, 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 proportionableness; for greatness in God, and fear in me, that suits; God is great and I fear him. But here I say, it works a resemblance in a kind: As when I see the greatness of God, it works and raiseth my Spirit to a holy greatness; if I see holiness in God, it makes me holy; there is nothing in God that is seen, but it works a Resemblance, except it be humility, of which I shall show the reason after. All the Attributes in God, become graces in you; goodness in God, makes you good; but your goodness, is a grace; and his, is an Attribute: But only I say humility, 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 spiritual things. And there is no wonder in this, we see in the Creatures (for the Creatures are a resemblance of spiritual things:) The Creatures are so cast by God, as that they might be fit resemblances, and expressions of spiritual things in his word. jacob's sheep only by the working of fancy, 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 fullness in him, shall make the soul like that it sees. Therefore in Joh. 1. 14. Saith the Apostle, We have seen his glory, as the glory of the only begotten son of God, full of grace, and truth, and of his fullness, we all receive grace for grace. We saw his glory, and of that fullness of glory, we receive grace for grace, as the Wax receives letter for letter from the Seal; 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 spiritual eye, works and creates such a grace in our Souls. Therefore I pray consider of this, whether you Trial of a right sight of God. have had such a sight of God, that when you see this, it hath framed your souls according to God, that you are like him: If you say, you see God, and it is only a dry speculation, that leaves you proud, and carnal, 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 seen God, loves his Brother. No man hath seen 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 confess, that Jesus is the Son 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 look 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 deal 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 bears the image of Christ on his soul: if I love not my Brother, surely I have never seen God; therefore it is said, 1 Joh. 2. 11. He that hateh his Brother is in darkness, he walketh in darkness, and knoweth not whether he goeth. What darkness? Compare it with the first chap. verse 6, 7. that darkness 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 Scholar, let him repeat Sermons, etc. he is in darkness, and goes he knows not whether; for a man goes he knows not whether, that hath not seen God, he goes in darkness, and must wander for ever more: Look a little on your hearts, and ask 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 seen God rightly; as he loves the Saints, so he hath Gospel's 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 writ unto you, that your joy may be full. But if we say we have Fellowship with him, and walk in darkness, we lie, and do not the truth: If we say we have fellowship with him, and walk in sin; But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Whence the Fellowship of Saints is. Son, cleanseth us from all sin. Understand me, I mean 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 think that is not meant, though that be not contrary. But, We have fellowship one with another. What is that? That is when I have seen God, and have had fellowship with God, and his son Jesus Christ, I have a spiritual fellowship with all that have seen God with me; that is, the ground of the fellowship and communion I have with others, is in that they have seen God as well as I; and the impression of God is clear 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 spiritual grounds, because of the Spirit of God dwelling in us. Therefore examine yourselves by this; Have you any fellowship with the Saints? Is not the Fellowship of divers of you (why should I ask the question, I know it is so) with Drunkards, and Malignants, those that rail against godliness, 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 carnal; that is, it is grounded on carnal respects, it is not, because they have seen God, and you have seen 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 seen God, they are very desirous 5 Desire to bring others to the light. to bring all others into the same light that they have seen: 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 seen God And so here John, when he had seen the glory of God, he writes to them, he delivers the message to them, and he would bring them also to the light, to walk in the light as he did. Beloved, a man that hath seen God once truly, he looks upon all the world, as People walking in Hell, in a hell of darkness; the course of mankind in this world, is but as a Hell to him: Therefore to see People walk in such gross darkness, and God having broken in a little Window into his soul, he cannot choose but bring others to the light. Therefore I never believed, nor do believe, Christian's should be ready to teach others. when People among us (it may be they are godly, I leave them to the Lord) that profess they see a great deal of light, and they see God more than others; and yet for the expression of it, we see they withdraw and go aside, and they think it not fit to teach carnal men; it may be they will teach one another, three or four, or five; Not as though I blamed teaching, let us teach one another any how, so we may edify one another in the Lord publicly, 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 do his utmost Endeavour to bring others into the Light. 6 It enableth to suffering, as in But lastly, I find, that whosoever hath seen God truly, that sight of God will make him able to go through any hardship, any suffering, any affliction whatsoever, in the service of God. As in Heb. 11. 27. Moses forsook Egypt, 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 go 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 steadfastly 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 something that was extraordinary, but it is a work that is ordinary. Behold (saith he) I see the Heavens opened, and the Son of man standing on the right hand of God. Then they cried out, and stopped their ears, and stoned him; and he called on God, and said, Lord Jesus receive my spirit, and kneeled down, and cried, Lord lay not this sin 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 turn which way it will, they will not want distinctions to wave persecution; the truth is they wave it, because they have not seen God, if they had, they would carry themselves innocently, and prudently, and then let what would come. Thus briefly, I have showed you, how you may know whether you have seen 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 Quest. what hath been spoken, do see that he hath not seen God aright; How shall I come to attain it? Beloved, when I speak to you of means, how Answ. The order how Saints come to see God. to come to any thing, you must understand one thing? we prescribe not means, as Physicians do to a sick man, as Rew, or Camomite, or Organ, and the like, that are in his power, he can go to a Neighbours, or to an Apothicaries' shop, and buy them: So when I speak of means, it is not in your power to have them, as a Ladder to get up, and see God by; but when I say the means, I lay down the series, and order whereby God is manifested to the Soul, though all be 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 means in the world will not make known God. Simile. convinced, that all the means in the World will not make known God to thee, unless he manifest himself. 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 itself, and then you may see it, if it hid itself you cannot. So saith Christ, Joh. ●4. I, and my Father will manifest ourselves 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 do it not; therefore say, Lord, it is thy privilege, I have not eyes to see thee; it is not all that I can do, and that all the World can do, I cannot reach thee, Lord manifest thyself to me. That is the first thing. A second thing that I find in this series, or order 2 A man must be borne again. that God takes to manifest himself is, that he usually begets men again, or causeth them to be borne again, before they can see him: These Phrases are oft joined 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 Kingdom of God: And in the Kingdom of God, God, and Christ is the chief thing; without this thou canst 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 cometh to me. Not that any man hath seen the Father (except, or) save he that is of God, he hath seen the Father. To be of God, and to be borne of God are promiscuous in the Epistle of John, sometimes a man is said to be of God, and sometimes 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 seethe 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 blood. When there is a new creature put in you. That is, when there is a heavenly wisdom, and knowledge, heavenly faculties, heavenly principles; when there is a new creature in the soul of a man, by which he sees, and knows, and apprehends, and loves, and doth things utterly beyond flesh and blood. Therefore to be borne of God, and to be borne of flesh and blood are contrary one to another. Therefore if thou wilt see God, thou must not think to do it, as to find out a controversy in Divinity; or to to know a mystery in a Trade; it is not thy study, and straining of thy wit, thou mayest do 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 pair 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 again, he cannot see the Kingdom of God. As if he had said, I know thou art a great student, and thou takest pains to go to Heaven; but I will deal 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 do; therefore beg of God to make thee a new creature: He is the Sun of righteousness, 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, than a blind man to behold the light. Thirdly, in this order of seeing God, (which is 3 God must deliver us from Satan's Kingdom. all of his free grace to do this, I only show you the author of it, it is none of it in thy power) get the Lord to deliver thee from the Kingdom of Satan, or else thou canst never see him. The Kingdom of the Devil, is a Kingdom of darkness; so dark, that as long as a man lives in that Kingdom, Satan's Kingdom darkness. he is never like to see any thing of God. Therefore if thou wilt see God, or spiritual things, labour to come into that Kingdom where light shines. There are some Nations in the North, that they have half the year night, it is almost a Kingdom of darkness, a man though he have eyes, cannot see there: So the Devil's Kingdom, is a Kingdom of darkness, and mark it, as fare as there is darkness in any soul, so fare the Devil's Kingdom is there. For, the Devil hath no bodily, outward Kingdom, of Lands, and estates, and revenues; but darkness is his Kingdom, and so much darkness, so much inheritance the Devil hath: That is the reason, that where there is none of the Gospel, the Devil hath a great Kingdom; he hath a great Kingdom in Wales, and in the north of England, and in Ireland, because there is a great deal of darkness there: therefore do thou desire the Lord to translate thee out of the Kingdom of darkness, to the Kingdom of his dear Son. See this in 2. Cor. 4. saith the Apostle, If our Gospel be hid, it is hid to them that are lost: He speaks of unfruitful hearing of the word, there is no fault in the Gospel; but it is a sign that they are a People that must perish, that the Gospel can do them no good, In whom the God of this world hath blinded the minds of them that believe not; lest the light of the glorious Gospel of Christ, who is the image of God, should shine upon them. How came it to pass that the Gospel that Paul preached, did the Souls of the People no more good? Paul saith, the fault was not in the Gospel, the Gospel was pleasing to God however: but the God of this world; that is, the Devil, the Devil 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 do what he will: but he is under God's power, and God gives him such a stroke, and power, as if he were a God in the world; he hath so many Subjects, and such policy, 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 hear the Gospel: but when a man hears the Gospel, that Prince of darkness; that is, the Devil, the God of the world, he blinds thy mind more, and more; he draws a new veil over thy eyes, Why so? That the light of the glorious Gospel of Christ, who is the image of God should not shine on them. He draws the Curtain, 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 Devil is, and how great the Kingdom of the Devil is in thee. And if ever thou come to the light, desire God to translate thee into the Kingdom of his dear son, that Kingdom is all light. As far as there is a clear light in my Soul, so far Christ hath his Kingdom 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 holiness no man shall see God, Let a profane man use all the means in the world, as long as he is so, he shall never see God. Lastly, thou must look 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 Soul. This, in few words, is the series, or order, in which God manifests himself to his people. I will now conclude only with this word, It may be thou wilt say, I hope I have seen God, and I remember the Lord did manifest himself to me; but truly it is but a little. I will speak but a word to you that have seen Use Those that have seen God should walk holily. God. I beseech you walk like People that are before God; God's eye is upon you, and you have seen him; walk uprightly, walk not like the people of the world; for ye are liars if you do: if you say that you have seen God, and walk in darkness, and walk in sin, you are liars, and there is no truth in you. O! walk holily; and labour more, and more to see God, as Paul did; he forgot 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 spoke not to wicked People at that time. He that hath my Commandments, and keepeth them, loveth me, and he shall be loved of my Father, and I will love him, and manifest myself to him. Without doubt, God had manifested himself to these before, they were Saints before: but he means, I will manifest myself more, and more; but they must love him, and keep his commandments. The meaning is not that you shall find the Commandments of God, and the things of God, are as a bottom of Thread, that is all shuffled together, that you can find no end of it, you think to have an end, and yet you cannot, and you think to find a place where to get all grace; whereas notwithstanding, if you had all the gifts in this world, you cannot keep the Commandments: but the meaning is, you shall find in the things of God, that God hath made one thing the condition of another, if you love God, you will keep his Commandments, and if you keep his Commandments you love God. I say, God hath made one thing the condition of another, to whet us on, if you keep my Commandments, you love me, and if you love me, I will manifest myself 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 weak, and cannot see a fare off; therefore God hath made little baits, and little rewards; He that loves me, I will manifest myself to him. A weak Saint may do that: so that is the meaning, though God doth all by his free grace, yet God doth use means to get us on. Therefore that God may manifest himself more, and more to thee; labour to keep his commandments; labour to be more holy this week, than the last: Add to faith, virtue; to virtue, patience; to patience, temperance, etc. 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 unfruitful: but shall be able to see a fare off. What a fare off? Things that are fare off, are hardly seen; 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 keep his Commandments, and to walk in your callings, as you are Husband, or Wife, or Master, or Servant, or Tradesman, etc. if you endeavour to do that which is pleasing in God's eye, God will reveal himself more and more clearly and fully to your souls. 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 several uses of it. The last use was, to examine yourselves, whether God have bestowed this privilege upon you, or no. And that I shown you is to be known. By your apprehensions of it. By the impressions it hath on you. By the expressions of it, as it shows itself 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 learn hence the reason of that great difference of temper, and life that is between 1 Reason of the difference between 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 do wonder at the lives of carnal 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 joyful, when they know they are in the hands of the Devil. And wicked men usually wonder at the Saints, to see them sad, and weep, and mourn, and the like. Beloved, the main thing, that makes the difference between 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 carnal man credit enough, and honour enough; commend him highly, give him money, and means, and trading, and A Saint lives by seeing God's face. wealth, and there he lives; then he hath a good life, than 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 God's face be hid: Therefore saith David, Psal. 4. There be many that will say, who will show us any good? That is, worldly men will ask, who will show us a good bargain? what course shall we take to increase our trade? what course shall we take to be happy, and rich, & the like? Saith David, Lord, I will 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 carnal 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 between a Saint and himself; 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 sweetness, and comfort. Another time, it may be it is better with him in the world without, yet he is full of heaviness, and sadness, and sorrow, and sighing: the reason is, the one day the Lord shines, upon his soul, but now the Lord hides himself; now when the Lord shines upon him, he is full of joy; but when the Lord hides himself 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 men's prosperity. you that are Saints, and do see the wicked prosper, and it may be you shall see it more and more hereafter, unless God work 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 pity them. Why so? Why? because this is all their Portion, and your Portion that God hath given you, is infinitely, 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 bore 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 God's face shineth on you; that God in some measure, many ways, and many times, makes known himself to you in a special manner through Christ, therefore envy them not, but pity them; you that have tasted this by your own experience, I appeal to you, (because you will hardly believe, but that they are happy people) there are none of Saint's sadness in desertion. you that ever have seen 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 , but he hath hid his face. I pray how merry were you in those days, in that week when God did so, when you had meat, and brave , and the like? you know you were weary of your lives for all these▪ than judge what is to be thought of a poor carnal 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 do; they know nothing but merriment, and drunkenness, and eating, and drinking, and roaring: Judge you by that week, 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, do 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 go, and say with David, the Lord hath bestowed a fair portion on you, he comes once, or twice, or thrice a day in Jesus Christ to look 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, special 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 special sight of God doth truly humble the soul of a Saint. OR The saving sight of God in Christ is the right, and ready way to true Gospel's humiliation. Woe is me, for I am undone; because mine eyes have seen 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 do not understand it as one act, for a fast day, or a day of humiliation as you call it, to hang down the head like a Bulrush, or in a preparatory way to make a man fit for Christ or the like; whether that be right or no, I speak 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 clothed with it as Peter saith: I am to speak of it in that sense; it is the gracious, lowly, spiritual humble frame of heart that is in a Saint, and is in no wicked man, nor can be, as I shall show afterwards. Secondly, when I am speaking, that the sight of God in Christ humbleth the soul, you must not 2 Other means of humiliation excluded. mistake here, and think that I exclude other means, inferior means: For I told you before, as God shows himself by any means, by any creature, by any providence, or any way: So he may so show himself that way, that he may humble you in that way. Therefore you must not say, that therefore we speak against means, because I say the sight of God doth humble a Saint; for I exclude not other means. Thirdly, and in a special manner take notice, 3 Sight of God doth humble occasionally. that this sight of God; the seeing God of as Saints do see him, doth not properly humble the soul 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 do 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 than ever we did before. But (beloved) the sight of God humbleth us here occasionally; that is, by reason of the frailty, and corruption that is upon us. Just as the Law made Paul to sin more, Rom. 7. Sinn taking occasion by the Law: So I say, because we are frail and weak, and vile, and sinful, every apprehension of a glorious, and great and powerful God abaseth, and humbleth us, as in Luke 5. 8. when Peter saw a little of God in Christ, working a miracle (for I told you God many ways, by any means can reveal himself to the soul of a Saint) saith he, Lord depart from me, I am a sinful man. Peter's heart was taken down, and he was amazed to see the glory of God, and why so? because he considered he was a sinful man; that threw him down, and humbled him. Now these three things being laid down beforehand. 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 ear, but now mine eye seethe thee; wherefore I abhor myself, 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 look on him, he went out, and wept bitterly. Paul having seen the Lord, he was stricken down from his Horse, and cried Lord, what wilt thou have me to do? though God manifested himself variously; and their humiliation is variously expressed, 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 soul. I shall in the next place show you two things. First, I shall give you some reasons to prove that it is so. And secondly, show you somewhat, why it is so. Concerning the first, I shall give you but these two or three reasons. First of all, I find clearly in Scripture, that God Reas. 1. All graces wrought by seeing of God. works all graces in the souls 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 holiness, take it in a general sense 2 Cor. 3. Holiness. ult. We all with open face, behold as in a gloss the glory of the Lord in Jesus Christ. We behold the glory of God as in a glass, 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 soul, 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 threaten of Pharaoh? The Lord revealed himself to his Soul, and by the grace of God, the Lord wrought him to a patiently bearing of all his threaten. 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 will you have faith see in Heb. Faith. 12. 2. Looking to Jesus the author, and sinisher of our faith. We have not faith of ourselves; neither can we make a faith of ourselves, but by beholding of Christ; the Lord works faith in our hearts to receive Wisdom. him. So, also I might show, of wisdom, and of strength, as you may see Isa. 45. 23, 24. an observable place, Strength. Christ would have them to look upon him, Look to me and be saved, surely shall one say, in the Lord have I righteousness, and strength. Christ bids them look to him, and then they shall cry 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 Son of God, and out of his fullness, 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 Press. Now, beloved, if this be the ordinary way in Scripture to beget all other graces in the soul, then why not the way to humble the soul 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 soul, by a kind of assimilation; but this is wrought in a contrary way. I mean thus, by beholding the strength of God in Jesus Christ, my soul is made strong: by beholding the wisdom of God in Christ, I am made wise; by beholding the holiness of God in Jesus Christ, I am made holy. But now of this humiliation, it is not so; by beholding the holiness, 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 own eyes. Thus the sight of God works it. Besides, I find in Scripture, that every thing that is in God (if I may so speak) 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 show his greatness (in a spiritual way I mean) as he 1 God's greatness. did to David Psal. 8. when he saw the greatness of God, that the Sun and Moon were the works of God's fingers, than David cries out; What is man Lord, that thou dost respect him? It made poor David to be as nothing. So also, his goodness, his love, 2 Gods goodness. as that in Samuel; when David danced before the Ark; he cries, I will be yet more vile, Why so? Because God hath chosen me, (saith he to Michael) rather than thy Father's House. He saw the goodness of God, therefore he would be more humble, and more vile: And so I might show of all the rest, There is nothing in God, if it be discovered to a poor creature that is a sinner, but it dasheth and abaseth, and humbleth him; I will not speak of the Scriptures that positively, and punctually prove it; for I spoke something of them before to you. But if you ask, how can that be, that the Quest. looking upon God should make one humble? how can the beholding of God work such a grace in the heart. Beloved, I have told you a little how it doth Answ. 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 refer 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 Laban's 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 special manner in Christ is humbled. We see in nature many such strange mysteries, that we cannot unfold. As they say, the Basilisk with her eye, will kill a man at a distance: and as we see here in our own home, an onion will make a man weep at a distance. We can give something that we 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 poor 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 well cease our disputes, how God humbles the soul, even by beholding him; when God beholds the soul, or the soul beholds God. But the last thing I shall open is this, why the Quest. Lord hath ordered it, that that shall be the way to humble our souls. Answ. Why the Lord will humble men b● the fight of him. We cannot go far in ask 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 general rule with God towards all creatures: mark it; all good is in God; every good, and perfect gift comes from him; and I find that it is a general rule, God will have all to look to him in giving. that when God gives any thing to Man or Beast, or Bird, to soul or body, he will make them look 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 Wilderness, he makes them to eye, and to look after him. Another thing is this, the Lord will do this as God will draw our hearts to him by a fight of him. Christ said in another sense, that he might draw men's 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 child's coming, 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 thank us, and the like: so, the Lord will not give any thing to us, but we must come and look 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 bestows all upon us. So much briefly for the opening of it. Now I shall 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 clearly learn hence, that sinners, and carnal men, men that are not borne again, 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 hear 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 Gospel Yet he may 1 See his sins. saving humiliation. As for instance, a wicked carnal 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 broke the Statute. And so he may, by reading the book of God, God saith that whormongers, drunkards, and covetous shall not enter into the Kingdom of God; and he may say, but I am such a one; he may do this in a natural way; alas this is fare enough from humiliation. Nay farther, the Lord may put wrath in the 2 He may be terrified. Law, he may put wrath in judgements, and afflictions, and he may be terrified, and woefully troubled because of sin, 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 do acts of humiliation. or as it were, that that is like it; he may express humiliation, he may hang down his head as a bulrush for a day; he may keep monthly Fasts as constantly as any; and be sorrowful, and heavy, and yet he hath not true humiliation. But as the Prophet saith of the Hypocrites, they hang down 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 find that there will be somewhat like it; I find then that the wicked man his mouth shall be stopped; he shall be so fare humbled, that he shall have no argument to plead for himself, he shall have no cloak for his sin: then the pride of wicked men will be pulled down 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 carnal man upon earth that is truly humbled. Therefore to conclude, do not wonder; I say, cease Not to wonder that the wicked grow worse. wondering; (for indeed, a man cannot choose but wonder) but endeavour to cease wondering, when you see carnal men, and Hypocrites, notwithstanding all those means, wherein you see God comes clearly in the eyes of them, yet notwithstanding they grow worse and worse, prouder & prouder, and more hardened, and more covetous, and more carnal: 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 shall 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 means of grace, are nothing better, as I fear there are many in this, and in other congregations, that notwithstanding all the means of grace, notwithstanding all the teaching and preaching, and beseeching, and exhorting; yet they sometimes in secret can laugh, and jeer at religion, and persecute those that embrace it. A man would wonder at this, how men should be so sottish, as to learn nothing; how men should be so profane under such means, and ministry, and amend nothing: I say, a man would wonder; but only that it comes from this, God hath not showed himself to them: if they had but one sight of God, as thou that art a Saint hast, it were a wonderful Carnal men see not God in Ordinances. thing indeed: but it is because the Lord never revealed himself to them: they only see a poor weak creature, weaker than themselves; and they hear 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 appear in them? and ravish their souls, that their hearts are yet nearer to God, and they walk 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 carnal, 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 learn. And then for corrections; a man would think that Nor in corrections. God did deal with us more palpably than he did with Egypt; 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 mischief, and cruelty and oppression. And then God turns 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 ways, you know how it was with Scotland, and with the King. One would think that there were no Magistrate, nor Minister, nor no man that hath the name of a Professor, but he would learn somewhat by all this; yet how many are bettered? nothing in the World. Wonder not; because God hath never showed himself in mercy, in any ordinance, in any correction, or affliction, or judgement to any carnal man. I conclude with this word, carnal, wicked men, wicked men shall one day be humbled. are never humbled in this world, that is certain, unless the Lord change them, and reveal 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 fear of what shall come upon them. And in Revel. 6- when the Lord Jesus shall come to judgement, they shall run to the Rocks, and to the Caves, and to the Mountains to hid them from the presence of God; their pride shall be pulled down, there shall be a kind 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 souls 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: therefore labour to see him, and study this blessed skill of seeing him; and though we know not how it is, yet you shall find that that grace, and every other grace, will come more, and more into your Souls. 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 Gospel's humiliation. Woe is me for I am undone, because I have seen the King, the Lord of Hosts. First, I shown 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 means, or way to true Gospel's 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 Use 2. Trial if we have seen God a●ight. the main, shall be to show you a way how you may know whether ever you have thus seen God, it is an ordinary phrase in John his Epistles, such a man hath not seen God, He that hates his Brother, hath not seen God. And the seeing of God, even in this world, is the glorious privilege that the Saints have. Men usually say that the Saints have every thing here, that they shall have in Heaven, but only the beatifical vision; but truly they have here the beatifical vision; they do 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 privilege, 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 general. The one by your carriage towards God. True humiliation may be known. 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. known to you. Thirdly, in respect of his commandments, 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 mean not a preparatory humiliation, as some In our Justification. of our Divines say; or an after humiliation: but the grace of humiliation that is always in every Saint, and that grows more and more as other graces; as meekness, and joy, and love, and goodness, 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 righteousness of 1. By submitting to the righteousness of Christ. Christ, for justification? That is the first, and the chiefest thing, as it is in Rom. 10. 3. They being ignorant of God's righteousness, and going about to establish their own righteousness, they have not submitted to the righteousness of God. Now whether hath the Lord ever brought thee to a full despair, of ever being justified in the sight of God, or of getting any favour 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 do 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 righteousness (such as it is) then to his sin, & a man sticks closer to his own righteousness then to his sin, for it is an easier thing to bring twenty men from their sins, than one man from his righteousness. Why man is naturally prone to cleave to his own righteousness. Simile. The ground is this: because it is that liquor, that was first put into us; the liquor that is put into a vessel first, that sticks longer, and hath a deeper impression, and keeps the taste longer, if it be Vinegar, or Wine, or any thing that is put in a new barrel. Now God made us first righteous; afterwards we sought out many inventions, after we fell: therefore it is more natural to us, to be righteous in some fashion, with some fashioned righteousness such as it is, then to be sinful. And a man sticks closer to his righteousness, and is more troubled with it, and more endangered by it a thousand fold, then by his sins. For truly, sin is nothing but a feverish distemper in a man, he is many times Sin what. drawn to drunkenness, and to whoredom: but take a carnal man, when he is best his own man, he approoves righteousness better than sin: so that we may see, it is righteousness he aims at, and he will commend a Preacher that would have him leave sin, rather than one that will help him on in it: so that its a principle more rooted in man's heart to be righteous, then to be sinful: but it is not the righteousness of Christ, remember that; it is but that a man would get up; he would repair that shattered, and torn righteousness, that once was in him by Adam, that a man is more prone to: though by sin, by a feverish distemper, he is oft carried from that; but none are so fare carried, but he follows it in some measure, and in a great measure. Now the question is, whether the Lord hath wholly brought thee from that righteousness to submit To be content with the righteousness of another. wholly to the righteousness of another. That is the first expression, whereby I shall demonstrate it; Whether a man be brought wholly from his own righteousness, to submit wholly to the righteousness of another; that is, to the righteousness of Jesus Christ now in Heaven. If thou art come to this, than thou art an humbled man. For, it is a great point of humility 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 own: Now for me to leave my own righteousness, and to go and seek a righteousness only in Jesus Christ, and to walk in that all the days of my life, and to live upon that righteousness, this shows that a man hath a humble heart; let the world say what it will, here is the main point of humiliation in this world. It is not whining, and crying, and howling, wicked men, and proud men may do this, and be roaring, and damning themselves, and the like, the Devil may do so, that hath no true humiliation. But here is true humiliation, for a man to deny his own righteousness, and to embrace humbly the righteousness that is in Jesus Christ; I say to be content wholly, and fully with it. That as one godly man saith, God at the first put a great stock of righteousness in Adam's hand to Simile. trade with; he made him a righteous man, and when Adam fell, God took away his stock, and God said he should never trade, and set up shop more. God had a way indeed to do him good, but he should never set up shop again. We would set up shop, and trade as Adam did: there is no man in the world though his righteousness be never so little, but he would rather go with that portion, of a righteousness of his own, then submit to the glorious righteousness 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 fool while thou livest, and to let Christ be wisdom in thee; that thou wouldst be a poor infirm frail creature, and let Christ Jesus be thy righteousness; that thou art content to walk in rags, 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 righteousness of the Gospel; they would not submit to the righteousness of God; they were a proud people. So that is it that keeps many a soul that hears the word; it is that that keeps you weak, What it is that keeps men in inward trouble. and full of woe, and sorrow all your days. You think it is the want of this grace, and the want of that grace, and other things; but it is nothing but your own stubborn heart, that you will not submit to the righteousness of Christ: You would have this grace, and that grace; that is, you would fill up every corner of your own shop, and you would amend your own trading, but you would not shut up shop, and be journeymen (as I may speak with reverence) to Jesus Christ. That is one thing. Then again, the second particular I have to demonstrate; 2. To take the righteousness 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 righteousness of Jesus Christ upon his own bare, and naked word? Whether now you can say, there is Jesus Christ, full of righteousness for me, and my own righteousness is full of rags. What evidence have you for it? Here is a word, Jesus Christ is come to die for sinners, I find nothing in me, but here is a bare word; and hereupon I am content to take his righteousness, and throw away mine own. I do not say, but that a good Christian may Christian's may make use of signs. make good use of signs, and marks, even in earthly things; Christians see the love of God by temporal, 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 own righteousness, and wholly believe in Jesus Christ's righteousness, before I see any grace; or any sign? A humble heart can do it, and is content that marks should come after he believes; after I believe God will sanctify me, and work grace, and then I shall see his love more. But the first bargain between God, and me, is his bare word: therefore that Rom. 10. is glorious, and clear, and comfortable. The Apostle lays down the difference between salvation by the Law, and by faith; saith he, the Righteousness of the Law, speaketh on this wise. The man that doth these things, shall live by them: but the righteousness which is of Faith, speaketh on this wise; say not in thy heart, who shall ascend into Heaven, or who shall descend into the Deep; but he that believeth shall be saved. Mark it, this is the strain, and stream, and language of the Gospel; 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 go 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 bargain, there is the spirit in thee, and the word without thee: and this is the righteousness of God; the righteousness of faith saith so. Say not who shall go up to heaven, or down to the earth: For, the eyes of a fool are scattered about the world. And when men come to believe in Christ, they ask, 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 chief. Here is a word, if the heart now could apply this by the spirit of faith. That is another thing, I would have you think 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 find so many corruptions in them, and they find 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 righteousness of the Gospel, upon his bare word. God will have us trust him, ere he will trust us; we must take God upon his word, God will bring every child of his to this, to take his salvation upon a bare word, and he will bless his name for it; I have but one soul, and if I had a thousand, I would venture them all upon his word, and say there my soul lies, sink, or swim, or go to heaven, or hell, here is the word, that Christ came to save sinners, of whom I am chief. 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 general word. with a bare word, but with the least word, and the most general word. A proud heart will not be content unless he hath a particular word. For my part, I may mistake, but I will tell you my opinion; that those men (how Christ died not for all. ever otherwise they be godly, some of them) that do hold that Christ did die for all men, and that he came to save Judas, as well as Peter. If Christ came to save all, and yet many shall go to Hell, how come they to be saved? It is a proud thought in the heart that would teach God how to speak, and how to make promises, and we poor wretched, damnable creatures, must show him what language he shall speak in: whereas now, a humble heart will take the least, and most general word, and thank God: as we see in the woman of Canaan, Christ gives her never a word a great while, but frowns; and then he gives her a terrible word, and bids her go, he calls her Dog; why, that was something; a Dog hath some privilege; he hath the crumbs that fall from the Table, he looks for outward mercies; and therefore in that he calls me Dog, I have so much of that word that I will follow him for the crumbs. Saith Christ to her, O Woman, great is thy faith, be it unto thee as thou wilt. So Benhadad's servants, when they came with Halters about their necks: saith the King, Is my brother Benhadad alive? that was a comfortable word, they harped upon, and catcht at that; Thy brother Benhadad is alive: So, we come with Ropes about our necks, poor damned creatures, and God comes in infinite wisdom, and makes promises, and a humble heart will take them, and bless God for any promise, be it never so general, and not stand so nicely, as proud people do. This shows a humble heart; therefore examine if this be so with thee. fourthly, a humble heart in matter of justification, it appears by this; that as it is content to have a righteousness in another. 4. To renounce our own righteousness. 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 general word. So fourthly, he will wholly renounce, and throw away his own righteousness, and as Paul did, call it dung, and dogs meat, So I may be found (saith he) in Jesus Christ. Now a proud hear, would have Jesus Christ only to s●der his own righteousness, and Jesus Christ's 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 go a great way in the pofession of religion; but being pretty honest, civil men before, they will never be brought to renounce their own righteousness. Now Jesus Christ will never mend the heart by patching it, but either he will make it wholly new, or the Devil shall have all; he will have the heart to have his righteousness wholly, or none at all: now a man must throw away all, there must be nothing kept, as in the practice of Saul, there must be no butts: for men to say but we have some good things; and it is great pity 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 righteousness, had been a chain, and a burden. Lastly, a humble heart, a humble man, or woman 5. Notwithstanding our sins, and want of preparation. will do all this, and he will do it, let his sinfulness be never so great, or let his preparations be never so little. There is a great deal of pride in men's hearts, they will not receive grace, and salvation of God, because of the greatness of their sins. There is no man that talks of the greatness of his sins, with a spirit of unbelief, but it proceeds from pride. When a man talks of his great sins, and therefore he is afraid to believe; that is from pride: for the greater a man's sins are, the sooner he would believe, if he had a humble heart. Depart from me Lord (saith Peter) for I am a sinful man. He had more need to have said come to me Lord, for I am a sinful man. And then if his preparations be never so little. Men think 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, half the work 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 try your humiliation by; your carriage towards God, in respect of his justifying grace, or the righteousness of Christ that justifies, or God's righteousness which is the object of justification; and that you see in those five things. The second thing is this, you may try 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 fare as it is revealed. Therefore it is said, Rom. 8. 6. The carnal mind is enmity against God, for, it is not subject to the law of God, nor can be. A carnal mind, is enmity against God; It is not only an enemy, but enmity itself. 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 carnal men. humbled, it will not submit to the Truth of God: but, it will always do 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 he knows if he do know them, he must do them. He thinks it safer to be ignorant of the truth, then obey the truth, and some have been ready to say, if I know the will of God I must do it. But here is the question, whether thou be willing to know the will of God? A man that is not truly humbled, always when he hears spiritual truths, that come to rule him, he wisheth (as a godly man saith) that either the minister were dumb, or that he were deaf: for it is a burden 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 hear the Law of the Lord. Which say to the seers, see not; and to the Prophets prophesy not unto us right things, speak unto us smooth things; prophesy deceits. This was and is the language of the hearts of carnal Christians: they say to the seers see not. They wish that the Preachers could not find out those truths that are so contrary to nature, and that cross their corruptions, & they wish that Preachers would take other texts and handle other Doctrines that were more pleasing, and smooth, as Job saith, Job 21. They prosper and their children dance, and there is the timbrel and the harp; and they say to God, depart from us: for we desire not the knowledge of thy ways. We are not enemies to it, we do not fight against it; we allow Preachers to be there, but truly we desire not the knowledge of thy ways, this is the language of a proud heart. Now is there in you such a heart, that though Saints willing to know all God's truths. you know that you shall be saved, and go to Heaven (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 Samuel saw, that was for his ruin, and the ruin of his House; and the Lord had called Samuel, and shown him the Vision, Eli calls him and said, What is the thing the Lord hath said; I pray thee hid it not from me. Samuel was not willing to tell him, being but a child; he knew by his countenance it was not good tidings, yet saith he, I pray thee hid not from me, what God hath told thee; God do so to thee, and more also, if thou hid 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 break his neck; and his Sons should be slain in the Wars. So Cornelius Act. 10. 33. When Peter came to preach, We are here all in the presence of God, to hear all things, that shall be commanded us of God. We are not here, that we may please our own humours, and suit our own lusts; but to hear all, let it be rough, or smooth; with us, or against us, we are here, to hear all that the Lord will say. Canst thou say so, when thou comest before the Lord, and hearest the Word, I am here to hear all the Lord will say? Beloved I wish it were so; but I sear that of all the People in England, there are many in this City that, it may be, are good People abundance of them, and yet we are willing to learn nothing in the world but what we like; and we crumble the bread of our salvation, as children do their bread and butter, who eat one bit themselves, and throw the rest to the dogs. So many proud carnal spirits 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 men's words) and that was a good doctrine, and pick out this, and that, and go, and tell it. I never saw, nor I think never any under the Cope of Heaven, such spirits, that do so basely mince the Word of God, and crumble it; and take one piece, and throw two away. Therefore look to that; an honest heart will hear all that the Lord will say, and be glad too; that is one thing. A second thing is this; a proud carnal heart 2. A proud heart makes cavils against the truth. that is not truly humbled, it will appear 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 work 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 do with a common enemy: it we can, we will keep him out of the country, and it is safest to do so: So, he will keep 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 arms, and thinks to put it out, he thinks to put out the light that God hath put into his soul 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 speak of the things of God, and of the will of God, and that the People of Israel must go free, and he did work miracles, and that light came to Pharaoh to convince him, presently he sent for Jannes and Jambres, that were Soothsayers, and made them help him, & get arguments against Moses, and they would argue like Moses, to keep out the truth: So carnal People, when light comes into the soul, and they cannot resist it; this is their ordinary course to go to their carnal neighbours like themselves, or to a carnal Priest, or Minister if they have any, and get as many arguments, as they can, and then they will say, the other was a Fancy, 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 do this, if he 3. A proud heart will shift off God's truths. cannot beat it out by violence; he will endeavour to escape the edge of the tool by some shift; he will use his wits, and go to policy, 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 door, and keep them off; or if they come to take him, he will throw them off. But if they say, if you stir, we will knock you down, or kill you: then he will say; why I mean to pay, and such a man knows it, and he will give them fair words, that so he may avoid the power, and authority of the Law from coming upon him: So carnal 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 carnal Neighbours, and friends to get it out: and if all will not do, than they go to their shifts. As for instance, suppose a truth should come upon one of your souls, that thou that art a drunkard, or a whoremonger, etc. unless thou be borne again, thou shalt never enter into heaven, and this truth hath seized on thee, and God hath set it on thy soul, that a man cannot get it out; and then he goes to his shifts, he saith it is true, I must be borne again, or else I shall be damned: but saith he, I hope I was borne again in baptism; 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 soul, that every man that lives in any known sin shall be cast out of the Kingdom of God, and of Christ. 1 Cor. 6. Know ye not that neither Drunkards nor Swearers, nor revilers, nor extortiovers, shall inherit the Kingdom of God, and of Christ. Suppose God set this truth home to thy soul. 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 sin; then God comes, and tells him, that if he had repent, he would leave his sins, 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 again, the day of salvation will be past, and the door will be shut, and repentance will come too late: then he shifts it off, and saith, I hope I do repent with all my heart, and with all my soul. But if God say, if you did repent, than you would leave all your sins. He will say, good Lord, is there any man in the world without sin? and so it is endless the shifts, and tricks, and quillets whereby a man, when he is Arrested by the truth all his life, would avoid the edge, and power of the truth. Now let us come to our own souls, you, and I, and see how it is with us, in respect of all the blessed truths of God that are in this book. Are you willing, and desirous to know them, though they bring persecution? And when a truth hath come, that hath been cross to you, have you not taken Arms 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 endless shifts have men against plain truths? There is no Drunkard, nor Swearer, but he knows that if he live in that sin, 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 talk with him two, or three hours, and he will go 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 showed you how you may know you are humbled, by your carriage, and deportment of your souls in respect of Gods justifying grace. And secondly, how to consider of your constant temper, and carriage of your souls to the truths of God, to the will of God revealed to you, 3. By our carriage to God's commands. Now thirdly, consider the carriage of your souls, in respect of the injunctions, or commands of God that are laid 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 lays upon him, just as we see it was with Paul, Acts 9 When he was humbled by seeing of God, he cries out, saith he, Lord what wilt thou have me to do? As if he had said, I could have indented with thee formerly, whether I should do this, or that; and I would do what I please, and when I pleased; but now Lord, What wilt thou have me to do? Whatsoever it is, it shall be all one, only show me what it is, and I will obey it. And then he bids him go, and have his eyes opened; and then he must Preach, and then he must be Persecuted, and then he must go into a Ship, and be carried a Prisoner a great way by sea; and there Soldiers were like to kill him; and then the ship must be split, and yet Paul was content. Lord what wilt thou have me to do? 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 do? and the Publicans, What shall we do? and the Soldiers, and what shall we do? 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 yields obedience to it. Now on the other side, it is not so with carnal Proud hearts disobey God's commands. proud people; they are like those in Psal. 12. 4. Our tongues are our own we ought to speak, what Lord shall control us? We will speak what we list, and do what we please; we will go our own ways, and do that which is right in our own 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 go our own ways. Beloved: every carnal man in the World though he think there is a God; yet he thinks he was borne, and brought into the World to do his own will, and to please himself: therefore as far as the will of God suits to that, he will do it: but otherwise that is the main stream of his life to do his own will. Now as I told you in the former, so in this, there are three tempers in the heart of a carnal man, concerning Gods commands, that are contrary to the temper, and posture of a gracious heart that is truly humbled. The first thing that we find in the word, and by 1. A proud heart soon weary of God's commands. experience, is. That when the Lord lays a command upon a man that is not truly humbled, it may be he doth not resist presently, but he will be soon weary, and tired, 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 will 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 rejoiced in it: but now they begin to be weary, and to be jaded like tired horses, they are passed their best, they have no heart to it. I fear 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 weariness it is, and they snuffed at it, and they brought that which was torn; and lame, and sick. So you need not wonder that God hath a quarrel with you when you say, what a weariness is it to serve him; what a weariness, and tedious thing it is to hear the Preacher thus all day long: and to be praying, and hearing all the week; what an endless thing it is to begin again to morrow, and next day, and every day: and you snuff at it, and you are ready to loathe it. This is the disposition of a heart that God hath not truly humbled, that hath never seen the face of God in Jesus Christ. Look in Rom. 1. The people that God laid those spiritual judgements upon, to give them up to all uncleanness, to commit filthiness man with man; what was the reason of all this? One was, because when they knew God, they did not glorify him as God: they had some knowledge, but they did not improve it. Another was, they did resist the truth, they did levy forces against it: and they liked not to retain 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 retain that knowledge; they had no liking to keep that little knowledge of God; they wished as Calvin saith, every wicked man in the World wisheth that he were wholly Ignorant of God, for his knowledge doth but only imhitter him, and trouble him in his way. That is the first thing. Secondly, He is not only weary of it, and if he 2. He lays violent hands on God's 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 unrighteousness. The word in the Greek is, those that Imprison the truth: There was truth came to them, and they held it till they were weary, till they were tired, 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 go violently, and desperately against the command of God. Thus is it with a carnal proud heart. Thirdly, and lastly, it may be some men will 3. Proud hearts obey Gods commands, but upon their own terms. not do so with the commands of God, but they will obey them, but it shall be only upon their own terms; they were as good do nothing. As for instance, he will obey, first by sits, and 1. When they please. when he is at leisure. As it may be, you have seen a proud servant that will work well sometimes; but he is so sturdy that he will do nothing but what he pleaseth: and if the humour take him he will go to the Shop, or else it may be he will Walk at his pleasure two or three days together; you cannot build on it. So carnal 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 always, according to the grace God hath given him, he is always 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 commandments and service of God, what he pleaseth. That is the manner of proud Servants, they will work sometimes, but if a man bid them do one thing, they will do another, a man were as good be without them. Such a Servant will be wiser in his own eyes then his Master. It may be he will do his Master's work, and his Master cannot say but that he is a diligent servant, but he will do but what he lists, and he will do it but in his own way; and if his Master bid him do one thing he will do another. So it is with a carnal man, when God bids him do any thing, he will do somewhat, and let his Neighbours do 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 own leisure, and obey him in those things that they please: so they will do 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 do the work of God bravely: but take away that, and they will do nothing at all. Therefore if God will let credit, and riches go always with Religion, he shall have Servants enough, and proud ones too. But now a humble Christian he values the love of God, more than the things themselves; and let these things come or go, 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 carnal unhumbled hearts; you may examine your own 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 lays on you. If you examine, and find that your hearts are not humbled, you know what to do, desire God to show himself 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 something 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 principal means to saving Gospel humiliation, is to have a saving, supernatural 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 fare as God revealed it to me; and we had some uses, and lessons thence for our souls. The last use of all was of trial, 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 than you have cried out with Isaiah, Woe is me I am undone; and as Job, I have seen the Lord, therefore I abhor myself; 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 general, two ways. 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 righteousness, 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 lays upon you. Now to go forward a little. The Fourth 4. A humble heart known by its carriage to God in affliction. thing is this, that you shall know how fare God hath humbled you, and bestowed this Gospel's grace upon you; by your carriage to God when he corrects you: by your carriage under God's corrections, and your afflictions, whatsoever they are. For I shall not name them; every one can best put his finger upon his own face, whether they be on soul, or body, whatsoever they are. I say thou mayest know whether thy soul be a humbled soul 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. Truly that rule hath much truth in it, though it be not always true: for a man may lose himself sometimes in afflictions more than in another condition. As Jonah, he was a godly man, yet very unlike himself 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 boiling, seething pot, you know if you put meat into a pot, and though it be not so clean washed, if you put no fire under it, the water will be clear: but if you put fire under, than you shall see the scum and Afflictions as fire. filth come up. Afflictions are called God's fire, because usually the scum and the dross that is in us which otherwise lies hid, is then seen: and afflictions are called trials; they try what is in us. And truly of all corruptions there is none, there is no froth in the soul of man that will appear sooner, or more in afflictions, than the pride of his soul, the loftiness of his soul. 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 saith 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 deal of dross in Job; he will storm, and rage, and fume, you would quickly see the pride of his heart. Saith God thou shalt have him, do what thou wilt with him, try him if he be so: and doubtless though it be said a good while, In all this Job sinned not, yet Job sinned before the end: and there is a great deal 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 own, and I mine. Therefore let us not speak of things we know not, but speak of our own afflictions, the afflictions and corrections that thou art wont to fall into, and that are thine, whether it be sickness, or weakness, or a bad Husband, or a wanton Wife, or an ill Neighbour, thou knowest them best; now by thy carriage under those, thou shalt find how far God hath bestowed on thee this grace of humiliation. But you will say, how shall I know that, whether Quest. my heart be humbled by my carriage in my afflictions? I will give you ten instances of the carriage of Answ. Ten instances of the carriage of a humble heart in afflictions. 1. A humble heart seethe 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 look upon the creature, he looks upon the man, upon the troublesome Neighbour, upon the graceless Child, upon the unreasonable Husband, etc. 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 God's hand; he is said to be the rod, and the staff, and the Axe, An Axe cannot cut without some hue with it, and a staff cannot beat without some hold it; and a rod cannot whip unless 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 staff that is a little heavier, or as an Axe that is heavier, and sorer than that; but all in the hand of God. I will give you a common known 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 bloody man of belial. Tuvir Belial, Thou son of Belial. The proper description of a wicked man, a man that doth not grow in goodness: it is ordinarily read, thou son of belial. 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 go over I pray thee, and take off his head. He being 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 do 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 easy thing for a King to take off the head of a single man that cursed him: but he reasoned with himself and saw that the Lord had commanded Shimei to curse David, and therefore saith he, why should I meddle with him? Shimei calls him bloody man, because he had taken the Kingdom, and succeeded Saul: but David calls to mind the blood of Uriah, that the other thought not of; It is true thought he, I took 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 do 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 look upon God, God hath made yonder Neighbour vex me; and when thou comest home perhaps thy Husband raves, and rails, God hath stirred up the passion of my Husband, and made him do thus against me. This is one thing that I find frequent in the Scriptures, to be an act, or an expression of a humble heart in the time of afflictions. Nay I find carnal, 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 go 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 foul with the Instrument, with the rod, or the Axe, or the staff, 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 discern, and 2. He hath high thoughts of God. see a humble heart in afflictions, by the high and reverend; and precious 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 think reverently, and honourably, and dear, (as David saith,) of him. First, he sees the justice of God; the equallnesse Of his justice. of Gods dealing with his soul, or with his body, let the Lord do with him what he will, he will not say as the people of Israel proverbially said. Ezek. 18. The ways of the Lord are not equal. A proud heart will say so; it will think so at least: for the Scripture speaks the language of men's hearts. The heart of a proud man thinks that God deals unjustly, and unequally, that he lays 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, thinks God deals unjustly; but if the heart were rightly humbled, it would see that all that God doth, is very just, and equal. I, not only (observe it) just according to Law, for so a man may do by legal humiliation, that Ahab, and Judas had. Judas saw that it was just with God to destroy him; and so did Ahab, and Saul, and Pharaoh: it is not only According to the Gospel. so, but according to the Gospel, there he sees that the ways of God are very equal, and that it is a righteous thing with God to afflict him, I mean thus, a man I say under the Gospel that sees himself the son of God, and that God is his Father, and that he is united to Christ, and that his soul is justified perfectly by the blood of Jesus Christ; yet when God shall lay some sore affliction upon him. A man would think now, how can God justly do this? As some proud or inconsiderate people say: Will God be paid twice? hath he not been paid in his son? Now a humble heart will say, though God be satisfied, and the Law be fulfiled, and he is my Father; yet I am such a graceless wretched son, such a provoking son, I do so often vex, and slight, and neglect my Father, that even according to the law of love: and according to the blessed Gospel, it is equal that God should deal so with me. Nay he can say at all times that God lays on me (according to the Gospel itself) less than I deserve, as they said, Lament. 3. 22. It is the Lords mercy that we are not consumed. Indeed it is an affliction that I am whipped, but it is a great deal of mercy that I am not utterly destroyed; Look to thy heart in this thing, when afflictions come upon thee, canst thou justify God, and say his ways are equal, 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 seem little before thee, the trouble that hath come upon us, etc. 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 will 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 frowns 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 espy 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 equal. It is true saith 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, than all the other do in a year: therefore for all this, I see him move his eyes, and yearn 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 precious, 3. Of his wisdom. and reverend thoughts of God: because in his affliction he discerns the infinite wisdom of God. Truly Beloved, there are but two great wisdoms that are great indeed, that are before the eye of a Christian in this World: that is, the wisdom Two wisdoms great in the eyes of Saints. that is hid in the Gospel, that the Angels desire to pry into: and the wisdom of God, in his carriage to his Saints in affliction. Now when things seem cross and thwart; when a proud heart saith, I am undone, I am broken, and spoilt; I shall never set up again, I shall never eat my bread cheerfully again; a humble heart can say, though I know not what God will do, yet he hath a wise design in it; it is love, whatsoever it is, and it is wisdom too. Therefore the Lord doth with us in afflictions, as he did with Peter, when he washed his feet, saith Peter, what dost thou mean? What I mean thou shalt know hereafter. So a poor Saint when God strikes him; he takes away, it may be two or three of his Children: thinks he, Lord, what dost thou mean? Saith God, thou shalt know hereafter, I have a wise design thou shalt see it, but now I must keep it from thee, thou shalt not know it. And truly ordinarily when the affliction is over, God comes and takes his child a side, and opens the design 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 saith, dost not thou remember before I took 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 shows him the whole plot, and then he saith, Lord pardon all my hard thoughts of thee; glorious God, I see now that all was love, and wisdom. And God so inures his people to show them the design 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 design of wisdom that God hath upon them: therefore they will not censure God, because they see it not; it is but their own ignorance that they do not comprehend it. As if you should see a Ploughman, or a country man come to a Mathematician, that were at his Globe, and his compasses, and were drawing lines from one to another; the Country man knows nothing of this: but he would not therefore say the other is a fool, and doth he knoweth not what. He would rather say, I warrant you he is a Scholar, and hath had good breeding: but alas what simple people are we in the Country, 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 saith he, God hath wisdom, and love, in all this; only I am a simple poor 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 reverend and high thoughts of God, in respect of his justice and his love, and wisdom towards you. In the third place, a soul that is humbled (I mean all this while, as far as it is humbled) it 3. A humble soul quietly submits in affliction. doth quietly, and silently submit unto the Lord in all his afflictions; that the Lord may do 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 wisdom in God, he cannot but quietly submit; this will follow. As you know in 1 Sam. 3. When God told Ely that he was coming to cut off his house▪ and his Priesthood, and his Sons. Saith he, It is the Lord, let him do 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 Sons, and told them, Ye do 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 Sons, yet saith he, It is the Lord, let him do 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 natural constitution, let him be of never so strong, and sturdy a spirit; yet i● he have this grace, if he have the spirit of humiliation, he shall notwithstanding submit like a Lamb when the Lord lays 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 dwelled, let them kill, sacrifice, yet I will distress 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 Lion's hearts. And the Lion of God, that adds something to it, yet when the Lord comes upon this Lion of God; Thou shalt (saith the Lord) be brought down: mark that expression in Verse 4. Thy speech shall be low to the dust, and thy voice as one that hath a familiar spirit, and thy speech shall whisper out of the dust. Though thou be like a Lion that roars, thou shalt go and whisper in the dust, and thy voice shall be as one that hath a familiar spirit. Thou shalt peep or chirp, as it is in the Original. The Lord will make a Lion, to chirp, and make a Lion lie low in the dust, and whisper. And if you compare Lam. 3. 28. There is an expression that doth a little more clear it. It is good for a man to bear the yoke 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 down if there may be hope; though he know not whether there be or no, this is plentiful in Scripture in every place; the people of God, though they were afflicted never so soar, 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, saith David. Psal. 39 Try your hearts by these things, how you are in afflictions: do 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, reverend, precious, thoughts of God? And do you submit? can you stoop, and quench the boilings of your hearts, and the stirring of your spirits? Can you say as Eli did. It is the Lord, let him do as he will. He hath taken one child, let him take the rest if he please; he hath taken one of my Family, 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 soul 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 envy the prosperity of others: that frame of a humble heart I find in Jam. 4. 5. Pride, and envy, are as it were Synonomies, they seem as it were the same thing. The Scripture saith not in vain, 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 envy 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 saith he, Verily I have cleansed my heart in vain: for all the day long I am plagued, and whipped, and chastened every morning. It is a strange thing saith 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 breakfast (as they say) But if I should say so (saith 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 own folly: indeed it was David's weakness: and it was that which his heart was not throughly humbled for, as it should. Therefore you see proud people in the Prophecy of Malachi. Chap. 3. He more plainly describes them, Vers. 13. Your words have been stout against me, saith the Lord. They had stout words, and stouter hearts: for always the heart is worse than the words. You have said it is in vain 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 do we get by walking mournfully, and by obeying the Commandments of God? And now we call the proud happy, yea they that Work wickedness 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 souls, 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 point also; but it was because he was not throughly humbled, as in the end he was: for than he abhorred himself. The Fift thing is this, that a soul that is truly 5. Humble hearts repent not of receiving Christ. humbled in his afflictions, as he doth not envy the prosperity of others the while; so he doth not repent of his bargain 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 reputes that he hath been so holy, but that he is not more holy. A proud heart reputes 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 ways, and lived in their Conventicles, I had not been noted, and hated, and afflicted. It is a proud heart that reputes of any jot of good it hath done for God, or that reputes of his receiving of Christ for any affliction, or misery that may befall him, it is a sign 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 turn back from the Enemy: and those that hate us, spoil for themselves. Thou hast given us like Sheep appointed for meat: and hast scattered us among the Heathen. Thou sellest thy people for nought, and dost 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 scorn and derision to them that are round about us, etc. Here is as it were an inventory of all the troubles of the Church; and wherefore doth he speak all this? you shall see after. For all this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant. Our heart is not turned back neither 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 saith 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 do 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 years ago, who speaking of the manner how God useth to bring in sinners to Christ; (though there were a great deal of curiosity in those days, 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 womb, which it were better leave to God, then study too much how it is framed. But I remember his expression; saith he, God takes a sinner the first time, and shows him his misery, 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 mean while what doth the sinner? He leaves his sins as fast as he can, and turns them off, and throws them away. He sees Salvation, and he saith, yonder is Salvation, but I have no reason to hope to have it: but whether I have it or no, I will never go back to sin. I am resolved whether Christ will give me pardon, and Salvation or not, I will not take sin any more. I apply it to this; when afflictions and miseries come in storms on a poor soul, shower after shower, that there is no end; the soul saith. I know not how I shall be delivered from these troubles, here is death, and misery, and sickness upon me, and I know not what the issue will be, but be the end what it will, by the help of God I will not go back to sin, I will not repent that I have received Christ, but will keep close to the Lord. This is the meaning of that phrase, Mat. 13. Where Christ saith when the sun is up upon the corn 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 bargain, they begin to be sorry, 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 loss, and trouble, and danger, there will be tribulation, and hot Persecution; consider if thou be able to go through it: thou must have the shell as well as the kernel, it is a decree of Heaven. Therefore consider before hand that thou mayest not repent when troubles come. There may be base times, worse than yet, if worse may be; and if when tribulations come thou shalt repent that thou hast gone so far in Religion, and that thou hast been acquainted with the Saints, and that thou hast been so oft in their company, thou hast (to speak the least, and the best of thee) an unhumbled heart. Sixtly, a Saint that hath a humbled heart, you 6. He is more careful to carry himself aright, then to be delivered. may know it by his carriage in afflictions by this, he is more careful by far of his right carriage in it, then of deliverance out of it. That is always in a humble heart, he studies more how to behave himself 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 fulfiled; that which was spoken in Psal. 2. The Kings of the Earth stand up, and the Rulers take counsel together, against the Lord, and against his anointed; they rejoiced to see that fulfiled, 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 show us an Island where we might never be troubled more; many of us would have done this out of weakness; but what do they do? Vers. 29. And now Lord behold their threaten. And what then? They do not say Lord deliver us from their threaten, But grant unto thy servants that with all boldness they may speak thy word; By stretching forth thine hand to heal: and that signs, and wonders may be done, by the name of the holy child Jesus. Lord say they, thou hearest their threaten, and we fear that our base hearts will be fearful, and so we shall be loath to Preach the Gospel of Christ, and to do signs and wonders as thou hast commanded, therefore good Lord give us boldness. 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 do? For I know (saith he) that this shall turn 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 holdness, as always, so now also, Christ shall be magnified in my body, whether it be by life or by death. I do 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 boldness, as always, 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 do good there, and if I die I may die as a Saint, and a Christian. So in Ephes. 6. 18. I beseech you saith he, give yourselves much to prayer above all things; and pray for me; What to do? That utterance may be given me that I may open my mouth boldly to make known the Mysteries of the Gospel: 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 fear comes upon me many times; fear of Cesar, and fear of the Sword, and fear 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 careful of benefit then comfort in afflictions. heart he is always more careful to reap benefit from afflictions then to fetch comfort to himself in afflictions. A proud heart is altogether for comfort, he will do any thing for comfort. As Saul, he will go to the Witch if need be for to fetch comfort. but he studies not how to partake of God's holiness 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 myself, and others; there are some hearts that will not serve God, and take pains for him, otherwise then when the Lord dandleth them, and cockers them, and feeds them with white bread, and if he do not they will give over their callings, and sit mopeing in their Closets: there are divers 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 do nothing for God, all the business of their general and particular callings must lie at six and seven: they will do 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 saith a humble heart, let him kill me yet I will obey him. I believe that he loves me, there is a design of a great reach in it, there is the glory of God, and the wisdom of God, and the greatness of God in it. Let him do his work, let him do what he will, and by God's help I will do my work in my general, and particular calling notwithstanding all the task that he lays on me, I will not abate any thing of the obedience I am to bring in. Another thing is this, a humble heart always 9 He 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 saith, to lay hold upon the Covenant. As a loving child, the more you whip him, the more he will endeavour in love to close with you, and cling to you, and catch the rod in a reverend 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 saith of that people, Isa. 64. When the Lord had laid his hand on them, and suffered others to be Lords over them. Saith he, V 7. There is none that calleth upon thy name, that stirreth up himself 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 himself to lay hold on God, out of the pride of their own hearts. A proud heart always goes from God in affliction. As we see Judas, he went not to God, but to the halter; and Cain, he went to the Land of Nod, when God was angry he went to build Towns, he did not go 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 grows further off, and loser from God, whereas always 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 known with thanksgiving, and that implies two things. First, he doth not restrain prayer, as Job● 1. To make requests. friends said to him, Thou art a wicked man: for thou restraynest prayer before God in thy afflictions. And indeed if they had said 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 thankfulness, In Phil. 4. 2. To give thanks. Make your requests known with thankfulness. A humble heart will always pray; and it will in the greatest affliction be praising God; why so? Because a humble heart in the greatest affliction can spy something to praise God for, as well as to 〈◊〉 for that he wants. Therefore saith James, If any be afflicted let him pray. Sometimes a Saint is so afflicted that he can do nothing else but pray, and he is never better fitted to pray then when he is most afflicted, Then lastly, you shall discern it by this, that 11. He is not weary of waiting on God. in his afflictions he will never be weary of waiting upon the Lord till he have remooved it. It is the pride of our hearts that makes us that we do not wait on the Lord, as the Prophet Habakkuk saith, 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 evil is from the Lord (saith 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 weary. As a godly man saith, what art thou that thou wilt not wait for God? Why dost thou take such state upon thee? Who shall wait, God or thou? Should the King wait upon the Subject, or the Subject upon the King, should the Master wait upon the Servant. or the Servant upon the Master? should the Judge wait on the Traitor, or the Traitor on the Judge? Such a one a humble heart sees himself to be, he is a Servant, and a Traitor if God should take him at the worst. Therefore he blesseth God that he may wait for mercy. O saith he, there are many thousands in Hell that shall wait for ever, expecting more wrath, and more flames of fire, World without end; and may not I bless God that I have a little mercy though I have many sorrows, and that I may wait on the God of mercy for more mercies? I will wait upon the Lord. Thus briefly I have pointed out the carriage of a soul that God hath humbled by a saving sight of himself in Jesus Christ, I say his carriage in afflictions. There is another word to show you, his carriage under the mercies of God, but I cannot speak of it now, without passing my own 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 principal means to humble a soul. This I did open, and prove fully to you, out of the Scriptures. And so as God led us we went along. And came in the last place to examine ourselves: (for that we were upon) whether the Lord had truly humbled us by discovering himself 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 duty of humiliation, or of a preparatory humiliation, but of the Gospel- grace of humiliation, of that frame of heart that is, or aught 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 righteousness. And indeed therein chiefly is discovered the pride of our hearts, or the humility of our hearts by our receiving, or not receiving the righteousness 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 shown 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 soul, usually affliction will bring it out. I shall not repeat any thing but go on a little further to that which remains. There is one thing more, and but one thing 5. A humble hearts carriage towards God for mercies. that I shall speak 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 sickness will break out in Winter that is concealed in Summer, and sometimes it is discovered in Summer that is hid in Winter. So in some souls the evils of the heart will break out in afflictions more than in mercies, and in some it is more discovered in a state of prosperity, in a way of mercy then in the way of afflictions. As on the other side in some soul's grace is more clear, and shining in afflictions then in prosperity; and truly I think that in some soul's grace will shine more in the way of mercy. And if God will come and have mercy upon poor England, my hope is, and it is my prayer, and request to God that we may discover more godliness, and more grace, then in all this time. We have discovered a great deal of pettishness, and frowardness, and pride, and ambition, and covetousness, and cruelty, and rashness: but I hope (there being divers Saints among us) that God will give us another frame of heart, if he have mercy on us, and turn 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 God's mercies. sometimes discovered in a way of mercy 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, than the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood, etc. 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 County in England) all Israel is often called by the name of Ephraim, Now when God would heal Ephraim, or Israel, than 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 saith, I have seen, I have seen, the afflictions of my people in Egypt. So I hope God hath seen, how the bread is done, and the provision is gone, and the people are ready to go away themselves, by reason of their miseries. I hope God hath seen, and will put an end to our miseries, and I much fear, that when mercy comes, and when peace comes, there will then be a discovery of rotten hearts then much more than in these times, yet in these times there are abundance of rotten hearts discovered that were not known before. The Lord comes near the quick of our profession in these times: there are abundance that have been professors that now jeer the Saints and dishonour God, and embrace the World: but in times of mercy there will be more: the sun makes the Traveller put off his cloak when the wind cannot. But to open it to you as I did the former: that which I shall do shall be to discover to you what the carriage of a humble heart is, and what our carriage should be when God shows mercy to us, when the Lord deals 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 denied any mercy. content that the Lord should deny him any mercy, let it be never so dear or precious to him; though he prise it high, and pray earnestly for it, and wait 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 denial from God and go away contented if it must be so. Indeed there is a kind of earnestness that should be in us, and in a sense we should take no denial from God, we should not be easily put off. As we see in Mat. 15. That Woman of Canaan when Christ put her off, she comes again, and again, and again. But if God say, say no more, it shall not be so; then a man should quietly submit himself to God: though like Hannah, he desire Children and pray earnestly and seek God again, and again, and seem to be near towards it sometimes, but at last if God come, and say thou shalt never have a child, then saith 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 poor condition, he was pursued by his enemy, by Absalon his own son; and David David. had the Ark, and Zadock the Priest. But saith the King to Zadock carry back the Ark of God into the City, if I shall find favour in the eyes of the Lord he will bring me again, and show me both it, and his habitation. But if he thus say, I have no delight in thee; behold here I am, let him do 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 endanger the Ark, if I have found favour in the eyes of God, he will bring me again to my house, and to his, but saith he, if he thus say, I have no delight in him; Behold here I am let him do 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. Lo here I am, let him do as seemeth best to him. This is the posture of a humble soul that desireth this, and that, and the other mercy, yet if God say, I have no delight in thee. I will do none of these things; he can say, here I am do 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 show thy servant thy greatness, and thy mighty hand: for what God is there in Heaven, or in Earth, that can do according to thy might: I pray thee, I pray thee Lord (see how familiar he is with him) Let me go over, and see that good land that is beyond Jordan, and that goodly Mountain, and Lebanon. Moses was going towards Canaan that was a type of the Kingdom of grace under the Gospel, and a type of Heaven, and they had traveled forty years in the Wilderness. I pray thee (saith he) let me go over, and see that good land, and see Lebanon that goodly forest. But saith he, the Lord was wroth with me for your sakes, and would not hear me, and the Lord said unto me let it suffice thee, speak no more unto me of this matter. Let it suffice, I will hear no more concerning this thing. Get thee up into the top of Pisgah. I will give thee leave to look on it, but thou shalt not go over. Now in the Chapter following, Deut. 4. 21. Saith he. The Lord was angry with me for your sakes. It was for their sakes, that God denied him. And he swore that I should not go over Jordan, and that I should not go 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 years, and when there is any good to be had, I must be cut off? he spoke it not on that fashion; but saith he I must not go over, but you shall go over, and possess it. He submits to Gods will, and rejoiceth that they should go over, though it was for their sakes that he was crossed. And he shows them how they should carry themselves there. A proud heart would have said, you may get you over if you will; and if it had not been for you I might have gone too, but I may thank you, that I must stay and die here. But saith he, God hath said I shall speak 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 dear, it is a sign thou hast a humble heart. Truly 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 known 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 means used, he cannot come to believe as others do, 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 go to Hell itself. 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: neither 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 chief principle that the creature should desire its own preservation. It is so in all creatures. Grace screws up, and makes nature spiritual, but grace goes not contrary to the main, and solid principles of pure nature. Now therefore I say, that a man by grace should be brought to wish his own 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 look upon God as an enemy, I should love him no more than the Devil himself doth; it is ordinarily so. But what may be in one soul, or two, or a few, I know not. But that which I mean is in ordinary mercies, especially in temporal mercies, it is the frame of a humble heart to sit still, and be quiet if God deny the mercy. 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 deny him any mercy: So Secondly he is contented if it please God to take away any mercy 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 deal 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 saddled asses, and brought presents, and told David Mephibosheth would not come to 2 Sam. 16. 1. meet the King, which was a gross lie, saith David, if he be so sturdy, 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, saith he, My Lord O King, my servant deceived me: for he saddled an ass and went away, and hath slandered thy servant unto my Lord the King, etc. Saith the King, Vers. 29. Thou, and Ziba divide the land, honest hearted Mephibosheth, once I gave him all: but now, the more was the pity, he shall have one half, 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 own house. I care little for the land though I be a lame man, and cannot get any thing for myself: and Ziba though he were a wicked man, and deserved it not, yet saith he, I am so taken with the King's person, that he is come home, that let him take all. So a humble heart carries himself 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 man's 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 saith meekly, let him take this, or that, or all, if he will, so I may enjoy him, and his love, I will bless God. I say when thou canst bless God notwithstanding all be gone. This was Jobs condition, God took all from Job one after another in a little while; as we see in Job 1. Saith Job notwithstanding God hath taken all from me, Naked came I out of my Mother's womb, and the Lord gives, and the Lord takes, blessed be the name of the Lord. Or as it is in some old Greek copies. As it pleaseth the Lord so cometh things to pass, blessed be the name of the Lord. He blessed the Lord that had taken away his children, and thrown down his house, yet he could bless him. Now look a little upon your hearts, how you find 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 carnal man that thou wert a very honourable man in thy Country; thou wert the only Statesman, the man that did do 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 esteem 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 bless the name of God: this a humble heart can do. 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 mercy. Proud hearts unless you feed them in hast they will be gone. A proud heart will not wait on God, but a humble heart will stay God's leisure 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 wait 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 evil saith he, comes of the Lord, what should I stay for him any longer? a wretched man. So an unhumbled heart saith, what should I stay for God any longer in this? and so he takes base courses to help himself, and will not wait upon God, and go in God's ways. It is a thing highly commended in the Saints throughout all the Scriptures, when they had a frame of heart to wait on God. As Abraham the father of the faithful; we read of him in Acts 7. When God brought him from his father's 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 possess it of four hundred years after, yet he blesseth God, and raiseth Altars notwithstanding God did all this. Examine your hearts by this. Again, as a humble heart can be content that 4. A humble heart content with the least mercies. God should deny him any mercy, and secondly, be content that God should take away any mercy; and thirdly, be content to wait upon God for mercies. So in the fourth place after all his waiting he can be content with the least pittance of mercy. A proud heart will not do so; take a proud beggar and make him wait an hour or two, and then after give him but a farthing, and he will grumble that he should stay so long, and lose other customers, others that might have relieved, and helped him: but a humble heart is content to wait 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 mercy; Christ was silent a while, and said nothing, and though she cried out, yet he saith nothing. At last he calls her dog, saith she, am I a dog, I take it well, but the dogs (saith she) eat the crumbs that fall from their Master's table. What is the meaning of that? You know the dog stays 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 soon as his Master sits down; but he stays 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 master's time; as that woman, she could stay Jesus Christ's leisure, and see him carve mercies upon other men's 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 God's mercies he will be content, and thankful to God to give him a hand, and a heart, to receive mercies. That is a great measure of this grace of Gospel's humiliation, when God gives a man a little mercy after all his waiting; he sees his own weakness, though the Lord be rich in mercy, yet he cannot take it, though it be laid down upon the nail, yet he cannot take it up, without God give him a heart. It is not so with the poor beggars 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 mercy, I mean not any spiritual mercy; temporal mercies it may, but not spiritual, unless God give a hand, and a heart to receive it. I have seen poor women in the Mountains 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 buttermilk, they have been fain to beg the loan of a pot, or a dish to put it in. So we, when we come to beg mercy 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 natural man receives not the things of God. And believing is called receiving; and it is the gift of God to believe. We cannot believe, that is, we cannot receive the least mercy of God, unless he give us hands, and hearts. This is the disposition of a humble heart; when I pray for mercy of God, I see God is full of mercy, and Christ is a Fountain full of grace; but I have not eyes to behold it; I have not a hand to receive it. We cannot carry one grain of grace home, unless God give us spiritual 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? saith 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 laws how to use his mercies. mercy, he will be content that God shall give him as many laws as he will to use these mercies, a humble heart will do so. A proud beggar if you give him a couple of shillings and say be sure you buy you some 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 do with it. Now give a humble beggar four or five shillings, and say carry one to your wife, and with two shillings buy you a pair of shoes, and do this, and this: he will be content to do all you tell him, make as many laws 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 do 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 mercy, and Salvation, and offers Christ to a proud heart, he is content to take the mercy, but he would go on in his sins still: but hold saith Christ, now thou receivest Salvation, and grace, thou must not live in thy old ways, thou must shake off thy old company, and be a new man. No, the proud heart will have none of all those, he would take the mercy, but he will go on in his own 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 saith he, there is a son, and a great mercy, and all Nations shall be blessed in him: but thou must take thy son, and carry him to such a place, and with thine own 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 bowels in the fire; and according as the Lord, so Abraham handled his mercy. Thus it is with an humble heart. But lastly, and so I shall conclude; a humble heart towards God in the way of his mercy, is New mercies added, add to his thankfulness. discovered by this, that every addition of mercy that God bestows upon him, obligeth his heart more, and more, to a holy thankfulness and obedience. And truly (as I have said) we oft break our communion with God by our unthankfulness, and our unthankfulness ariseth from the pride of our hearts. A proud heart thinks that Proud hearts unthankful. he hath always 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 distress, and misery, the man can see abundance of cause to praise God; if he have but water that the beasts drink, and if he have but strength to dig, he can say, Lord I own this as a mercy, and whatsoever is on this side Hell is mercy. So in Rom. 12. 1. I beseech you by the mercies of God, that you give up yourselves, 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. Saith he, Dost thou despise his riches, and goodness, and forbearance, and long suffering; not knowing that the goodness of God should lead thee to repentance. The goodness of God, and the patience of God, and the mercy of God; should lead all humble hearts to a holy thankfulness, and obedience, and so it doth. And the more the Lord doth multiply mercies upon him, the more obedient, and thankful he is. Now in all this that I have said, I would desire you to examine your souls, and if you find that in any of these, or in any of the rest that I am yet to speak of, you are faulty, and come short; yet I would not have you conclude, therefore I am not the humbled soul that the Minister spoke off, there is none of this grace in me: for though it be not so with thee in every point, though thou come short of perfect humiliation that should be in thee, it follows not that therefore there is none at all. The end why I put these things before you, is not so much to try yourselves, as that you might labour with the Lord to bring up your hearts to these things. And I have the rather chosen to speak of this at this time, because me thinks the Lord is preparing to come towards us in a way of mercy; and that I would have you to think of, and pray for, that the Lord may still come in a way of mercy, that he may turn from the evil he hath intended, or else he may easily bring us again 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 weary of this subject though I have been something long upon it; you may remember the last doctrine was, that A saving sight of God in Christ is the principal means of true humiliation. It is the principal means 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 examine whether we have seen God or no. John puts much stress 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 appear by this, it will make your hearts humble, it will work a holy frame of humiliation. No proud man hath ever seen God; no man hath ever seen God, but his heart was thoroughly 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 point 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 general, They are either Sinners. or, Saints. I shall leave to speak of our carriage towards Saints for the last: because it will require a little more time; and because I shall speak but a few words of this, of the carriage of a humble heart towards sinners, and that I shall endeavour to show you at this time. Therefore briefly, whosoever hath this humble frame of heart, his carriage towards sinners is according to the rule that we 1. To sinners, with meekness. read of, Titus 3. 2. To speak evil of no man, to be gentle, showing all meekness 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 meekness, and especially to some men. The proudest Tyrants in the World have had some favourites that they did fawn on, and in some sort might be termed meek men: but the Apostle saith that we must show all meekness, 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 do: but I will give you a Scripture that will open it. Collos. 1. 9 I pray for you, saith Paul that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding, etc. If the Lord hath revealed himself, that thou hast had a saving sight of him, than the Lord humbleth thy heart. How will that appear? By thy carriage to all men, there will be all meekness to all men. It will appear by thy affability, for meekness and humbleness have the same name in the Original. Moses was a humble man, and Moses was a very meek man. Where ever there is a humble heart, it is a meek heart; there will be meekness shown 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 Christ's meekness to sinners. been humbled, there was not such a pattern of humility as our Lord Jesus Christ. Now you shall see how the pride of the Pharisees was expressed, and how the humility of our Saviour is set forth by his carriage to sinners. As he saith, Mat. 11. 28. Come, and learn of me: for I am meek and lowly of heart. It is because of the pride of our hearts that we are not meek: you shall see this meekness of Christ by parallel places, in Luke 7. 34. You shall find there, that our Lord Christ was at a feast: when he sat at meat in a Pharises house, there comes in a woman, and she was washing his feet, and wiping them with the hair of her head, as he sat at the table. The Pharisees fall a reasoning with themselves: Surely if he were a Prophet say they, he would have known what manner of woman this is; for she is a sinner. We did hope he had been a Prophet, and a good man, but sure he is no Prophet, for than he would know what this woman is: for this woman is a Harlot, she is a Whore; and if he were a Prophet, he would be as we are, he would have nothing to do with her. Then Christ asks a question concerning a Creditor that had two Debtors, and thereby sets forth himself as a pattern of meekness 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, etc. But secretly whips the Pharisee upon another's back as it were. So in John 8. There they brought a woman that was taken in adultery, and set her before him, and said, Master, this woman was taken in adultery, 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 stoops down, and writes in the sand. Not as if our blessed Lord were wont to be idle, but he had rather do any thing then hear malicious people be condemning poor sinners. Well at last they make him hear; and then he makes them an answer. He that is without sin, let him cast the first stone at her. He was loath to hear, and when he did hear he was loath to condemn her, though she 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 gins to set forth Christ, and his power, and saith 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 think it is their holiness to be churlish, and austere, and bitter to poor sinners. But I say, it is the pride of their hearts, the loftiness of their spirits. If ever they had seen the face of God in Christ Jesus, their hearts would be meek, they would show all meekness, even to the worst of sinners. In Luke. ●5. The beginning. You shall read that Christ was a companion to poor sinners, they came about him; he left the Pharisees at the other Cautions in meekness to sinners. end of the table, and he speaks Parables in three long Chapters, to show the necessity of 1. Not to have communion with them in instituted worship. the care of poor sinners. I shall say no more of it. Examine, and try yourselves by that. Only let me give you these cautions concerning that. First of all, in your meekness, and courteousness, and affableness to poor sinners, take heed lest it draw you into company, or communion with them in any instituted worship. Take that caveat, for though it be a glorious gospel-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 natural things. may have communion with them in natural things, you may in eating, and drinking, and buying, and selling, or else (as Christ saith) you must go out of the World. And I speak it out of experience those ties and restrictions that you put upon yourselves, to keep you off, and to distinguish you from sinners, it doth but harden them. The Apostle calls it a devilish thing to forbid meats, and drinks, and Marriage. So, for you to distinguish yourselves from sinners by natural things; to my knowledge, and experience, and woe, it doth but harden them. Therefore you may in natural 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 Gospel: an I deot came into the Church of Corinth among the Saints: and truly 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 join with them in natural 3. In natural duties. duties, that is (as I have formerly told you my opinion) in praying, and singing, for singing is nothing else but praising 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 natural man doth these things, he doth but his duty; every man should call upon the name of God. Therefore when a natural man joins with me in prayer, I do not sin: for it is a natural thing: Prayer a natural duty. it is his duty to pray; but if he pray without faith it is his sin. Therefore if you ask, shall a natural 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 merely so, if there be a mixture of Saints and sinners, it is defiling: for that Ordinance is not to win but to build up. Secondly, you must not have unnecessary conversation 2. Unnecessary converse with sinners forbidden. with them, I do 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 show our meekness to win them, and to edify 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 do not say that you should leave the company of the Saints, and forbear 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 evil company. Psal. 120. 5. Woe is me that I sojourn 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 grief 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 do any good: but take heed of unnecessary conversation notwithstanding. Thirdly, take heed of too near an union with 3. Too near union with sinners forbidden. sinners, you must keep them at a distance: as in marriage that is a very near union, for the Scripture saith They two are one flesh. Those that are Saints after they are called they must be careful that they marry in the Lord, they must have fellowship with those that are in the light, and not in darkness. I may, and aught to love sinners, so as to do them all the good I can; but not so as to make him, my husband, or her my wife. And so there aught to be a care in the choice of servants. Not that it is utterly unlawful: there are but a Few things unlawful. few things that are unlawful, under the Gospel, though some there are. But I mean for servants, though it may be lawful, yet it is very unnecessary to have too near union with carnal men, especially in spiritual things: besides the unfaithfulness that may be found. But especially take heed of having any thing to 4. Not to comply with sinners in sin. do with them in any of the works of darkness. If a sinner be exercised in a duty that is natural, I may go a long with him, and join with him, or if it be as I said, in a winning Ordinance, but I must take heed of joining with him in any thing that is sinful, as you have it set down by the Apostle. 2 Cor. 6. 17. 18. Wherhfore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you, And I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 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 show all meekness to all men, as I told you before. And why doth he do so? I shall speak a few words of that, and so have done for this time. How is it possible that a Saint that is a New-testament Quest Saint that hath so much holiness required of him, that he should in any kind be a companion of sinners, as the Scripture saith our Saviour Christ was; whence is it that he should carry himself thus, withal meekness towards them? Truly there are these four reasons for it, there Answ. Why Saints should be meek to sinners. are four lessons written in the heart of an humble Saint, that teach him to do this. First, when he looks upon another that is a sinner, he considereth that he hath been worse than 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 boys in the streets are ready to shout at, and throw stones at, yet I have been worse than he. Beloved, it is a strange thing that Paul should say that he was blameless for holiness such as it was, and yet that he should say after, I am the worst of sinners, the chief of sinners. Truly one cannot say I have been in every particular act as bad, or worse than any other: but yet in some sense or other in some respect or other, any man may say he is the chief of sinners: Paul said so in regard of his persecution of the Church: and though otherwise he was honest, and better than most other men, yet there he accounted himself 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 than they. And Secondly, in some respect a humble heart 2. He thinks himself as bad still. he thinks himself to be worse still. Truly, I will tell you a lesson that it may be is a mystery 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 merely, 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 chief of sinners saith he, and yet to me was more mercy shown then to all men, that I might be a pattern of God's mercy to all men; therefore I have received more mercy, and more riches of grace then any man. And so a Saint may say I have had more mercies than that man; but I was passive in it, and if God did work upon that man, but half that which he hath done on me, he would have been far better than I am. Thirdly, he thinks though there be a difference, 3. He knows God makes him to differ. yet it is god that hath made it, and not any thing in himself. 4. The worst sinner may come to be as good as he. Fourthly, and lastly, he considereth that the vilest sinner may be in God's good time better than he. Remember these four rules that a humble heart hath to bring himself to be affable, and meek in his carriage to poor 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 go sell all, and give to the poor; he would not do it, but went away sorrowful; 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 said, 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 boats, and our fishing, and our nets, and all, and therefore we hope we shall have a good reward. What saith 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 said, you should rather have reasoned thus, yonder is a man that is gone away for the present, yet he may be in the Kingdom of God before me for aught I know; he is now last, but he may be first. And indeed Beloved, I doubt not but that there is many a poor sinner that now follows the alehouse, and drinking, and swearing, and whoring, that yet may be in Heaven before thee, and me. The Apostle Peter wisheth Christians, to walk honestly before all men, to Let their light shine before sinners that they may glorify God in the day of their visitation. (Remember that word) what is the meaning of that? That they may glorify God in the day of their visitation? Why thus; we should conceive of every sinner, that there is a day of visitation apppointed by the Lord for him: not only Day of visitation, what. the general day of God's mercies towards all sinners, but there is some special 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 poor humble hearted Saint thinks thus, yonder is a man is now jeering of the people of God, he is an enemy to all holiness, and saith he, yonder man his day of visitation is not yet come; but then he will bless 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 go to Sermons, and I did curse him when he entreated me to go: I would stay at home, and drink, and swear: but now I remember his prayers, and his instructions that I did then jeer at, but now they are precious to my soul. And therefore thinks a poor humbled Saint, why is it that I am better than 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 Kingdom of heaven before me, and therefore let me be meek and affable towards him. Beloved, that stir, and rigour, and ridgidnesse in Ridgidnesse to sinners ariseth from pride. professors towards poor sinners it ariseth only from the pride of their hearts. Now I say if thou have seen 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 carry, and behave itself 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 principal means of the humiliation of the soul. 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 particulars, 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 speak of this the last time. I told you, that men are of two sorts: either 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 either Saints, or Sinners: thou art either 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 spoke somewhat 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 special manner to have an eye upon your hearts while I am speaking that God may make this as a looking-glass 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 Quest. Answ. The carriage of a humble heart towards Saints. the Gospel by thy carriage towards the Saints. You will say, how is that? It will appear these ways. First, if thou be rightly humbled, thou dost usually conceive thy self and thou art willing that 1. He thinks himself 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 dost usually reflect upon thyself, and dost conceive of thy self, 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 judge,) more glorious than any of the Apostles yet saith he, speaking of those that had seen our Lord; meaning the Apostles: He was seen of James, and of Cephas, etc. 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 sometimes 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 less than the least child, and less esteemed. Job saith, O that I had been an abortive, that my mother had buried me in secret? Paul could not compare himself 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 saith 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 saith he, I am the least of all Saints; this was the reason. Take but one place more. Ephes. 3. 8. Unto me, who am less than 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 less than 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 go no further: a thing is little, and less, and least of all. But they double it again, and they say, little, and less, and least; and a thing less than the least, and more little, and less than the least of all. Paul chose to go to the lowest pin▪ less then the least Saint. Minor minimo, less than the least. As if he had said, suppose we gather together all the tottered broken professors in the World, that walk dishonourably to God, the blind, and the lame, (as it were) that do least resemble him: yet let them be but Saints, though the blindest, and losest, and foolishest, and giddiest professors, put them all in a company, and put me in the midst, and I am less than the least of them. Canst thou say so, and think so, when thou walkest in the street, or▪ when thou art in the congregation of Saints, I am less than the least? The Apostle Paul could say so. That now is one thing, that is this Gospel's grace, Gospel humility 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 showed to him, then to all the World besides. I mean in a passive way; God hath conferred more mereie, and I have had more mercy 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 saith that he had received more mercy than any other, and that he was made a pattern to all that should believe, not of any good in him; but of grace, and mercy bestowed on him from God. Nay, a man may go further, and yet be a humble 2. And may do more service for God. hearted Christian. He may say, as I have received more favours from God than others, so God hath carried me on to do more than many others, I am less than the least of them saith Paul, yet I laboured more abundantly than they all. That was no pride in him, I am less than the least, yet I Preached the Gospel from Jerusalem to Illiricum; but not I, but the grace of God. That is the goodness of God that carries us on, if any man be carried on to a good work, and God blesseth it, let him look 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 less than the least, and the raggedest of them. But you will say, how can that be that a Saint A humble Saint judgeth himself the least. should be taught in the communion of Saints, should so conceive of himself, it seems impossible? I answer, there are many ways, I shall only 1. In regard of the great means he hath had. name a few. First, a humble Saint may generally conceive so of himself in respect of the greatness of the means he hath had. It may be he hath lived in a glorious family that he hath lived under a glorious Gospel's ministry, and so he may think Chorazin, and Bethsaida, better than he: he hath been planted in the Vineyard, and if others had had the Gospel, and the means 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 year or two old have more grace, and more knowledge of Christ, than they have in seaventeen, it may be in twentiseaven years. So, another, in respect of the motions of God's 3. Motions of God's spirit. spirit: he may think with himself. the spirit of God hath striven more with me then with others. I have seen other people run mad that have not committed one of my sins, and God hath cast them off, and I have grieved the spirit, and vexed him a thousand times over, and yet the blessed spirit hath come into my heart again, and restored all again. Others are carried with this consideration; because 4. Seeing more good and less evil in others. for all other S 'tis 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, study their own evils, and other men's good. Saith a humble Saint. I know yonder man, he hath more grace, and holiness in his heart then is in mine own. I have a world of pride, and frowardness. It may be I have seen him once or twice angry, and to love the World too well, but he did not continue so: but mine own heart loves the World every day too well, and I am often sinfully angry. 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 cannot be brought to think Ob. They that think they know more than others. that I am the least in knowledge: it may be in holiness and grace, I am the least, but I know more than 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 than others, ordinarily they know nothing. The Scripture saith. If any man think that be knoweth any thing, he knoweth nothing.— And it may be thy knowledge is nothing else but darkness: there is a knowledge called ignorance, and a light called darkness. Secondly, it may be thou mayest know more in 2. They have not more saving knowledge. divinity, there is a kind of knowledge of godliness 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 than another that is a Christian. I may think I know more in the common road; but in saving knowledge, and light revealed by the spirit out of the Scriptures: I cannot but think I am least. Thirdly, thou mayest know more by way of 3. They have not more knowledge for the manner. expression; being a Scholar thou mayest be able to express thyself 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 knows more than thee, if thou be a humbled Saint. I may know more in the road of divinity, and more matters, and subjects in godliness: but for the manner of knowing it, the poorest Saint in the World if he were able to express himself, 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 yourselves as the very lest of Saints. Secondly, if at any time your hearts in any 2. By condiscending to the weakest Saint. consideration, think yourselves above others, yet notwithstanding if your hearts be humbled you will then be willing and will easily condescend to the weakest Saints. Sometimes a humble heart may be lifted up to think he is something more than his brethren: but then even with a hair you may pull him down to the lowest form, 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 himself with the meanest sort of Christians. Proud hearts (especially in this City) tread poor Saints under feet, you have many that are only for disputing professors, if he can hold an argument bravely and sophistically, or be a controversial Christian, that can discourse upon this, or that controversy; such your spirits are carried after. But a poor Saint that can hardly pray in his family: or speak a little broken fragments of godliness, you despise him. But a humble heart knows how to suit to the poorest Saint, let him be weak in any thing, he can be weak also. As the Apostle saith, 2 Cor. 11. 9 Who is weak, and I am not weak? who is offended and I burn not. If any one be weak I will come down and be weak with him, if any be offended, I burn, that is, I suit myself to all men that I may win some, as he speaks of sinners: so it is with Saints, when they can be weak with the weak, and ignorant with the ignorant, and suit themselves with the meanest. So you have two words. The Third is this briefly (observe it) that a 3. He is jealous of those truths he knows. 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 always hath a kind of jealousy, even of those truths which he is most assured of, I say merely out of the very honour, and esteem, 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 wretchedness of some that are ready to say, what do 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 do I care what others think? why should I be persuaded 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 boldness, and suffer, and die for it with fearlessness, and yet there may be a kind of jealousy 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 mystery, and a riddle that is only known 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 do I know, but God may be in it? So there is a holy suspicion, (that yet hinders not full assurance) that riseth merely 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 angry with yonder man, because he doth not believe 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 Schismatics, and factious people, it is an argument of a devilish 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 patiented: and long-suffering towards other Saints that are otherwise minded; and hence it is from his humility that he is meek, and patiented. For he thinks either 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 reveal it in due time to me: and if I be in the truth, and he be not, God will reveal it to him in due time. Therefore he saith that is a golden rule. Rom. 14. 5. Let every man be persuaded in his own mind, whatsoever is not of faith is sin. Therefore he will not do as many men do in our times; if men differ a tittle from them, they cry out, we shall have the Commonwealth, and the Kingdom undone, and such, and such are Heretics, and schismatics, and one will have them ●●●●shed, and another will have them imprisoned, and there must be fire, and faggot, and it may be some of God's people may be carried with the rous of blaspheming creatures that rail 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, either men have no grace at all, or else it is because they have not this grace of humility in their souls. Fiftly, the demeanour of a humble heart toward 5. He yields to the reproof, or instruction of others. the Saints will appear also in this, (mark it) a humble heart he dares not resist, or slight reproof 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 own heart, therefore he had a humble, and good heart: when Ahigal, a woman, comes to give him instruction that he should not shed innocent blood, blessed be the Lord (saith he) and blessed be thy council, it is good council. And Job saith, If I have not harkened to my maid servant it were a wickedness to be punished by the Judge; he would hearken to her, if she reproved 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 aught I know as much, if not more than her husband; the holy-Ghost puts her first; he learned the Gospel of God, and Christ from them. David did learn from his enemies, he did take a reproof from one of the worst of his enemies. And saith Paul, Rom. 2. 12. When I come we shall be edified by our mutual faith. Paul thought they would do him good; and he would endeavour to help 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 something in yonder Saint, though he speak not three words of godliness, yet there is something in him if I could draw it out that is able to do 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 itself, but for the whole body; and the best member is beholding to it. Therefore if it be a poor Saint, though he be never so poor, and mean; yet a humble heart sees there is some treasure of God in that soul for me if I can get it: though he be weak, and the thing be a common thing, yet if I have a humble heart I shall learn 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 storm. Not like many people among us, that set themselves, and their hearts above most of the Saints: whereupon they go on to others, and tell them, there is such a man he will not hear 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 look to his ministry. If a poor Saint should go 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 disdain him? whereas we should be more humble than any other, and readier to receive reproof, or instruction from the meanest Saint than any other. The Lord make us so; and do you pray to God that we may be so. Sixtly, you shall know the humility 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 all 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 God's wheat; but there is a great deal 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 coarseness, it may be roughness of carriage, it may be, an untoward natural disposition, it may be, want of natural parts, as some say. Now a humble heart, though there be any of these mixtures with it, yet he will prise 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 do 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 Scythian (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 rejoice 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 speak, as James saith, Chap. 1. 19 You will say, what is that? Why is that the mark of a humble heart? The meaning is, he is always more ready to learn then to teach. The humblest heart is always more apt to receive then to do: it is more apt to hear then to speak, to learn then to teach others. Now a proud heart will be always 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 saith) to hear their wisdom, and they must fasten something upon them that they would have them learn. 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 do me good than I can to them; at least we will do one another good mutually, as Paul saith: it is the manner of some people you shall never add to them; they will talk all if they be in company, they will feed themselves with their own speeches; you shall never fasten any thing upon them: it is the weakness of some women to be over forward in talking and it is the wickedness also, or pride of heart in others who else would be more willing to hear then to speak, and to learn then to talk 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 do good, though all round about him be enabled to do more good. He is not discouraged in grace by the sight of greater grace in others. Indeed he is humbled that others are more watchful, 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 look one others that are greater in grace; (they are as a weak sight that looks on the sun, than they can see nothing) there is nothing but mopeing, and louring, whereas they should go sweetly, and humble themselves: such a one hath more grace, but it may be I have had as much time, and as many stir up of the people of God, and yet what a poor, low creature am I? Again, he is not discouraged from endeavouring to do good in any place though others can, and do more good than 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 do good among people that they thought were more able than they. Though it were their humility to be more apt to hear then to speak: yet when I am called to do good and do not do it, because others are more able than 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 do so much as he, therefore I am discouraged, and will do none at all, that is emulation. Emulation is taken in a good sense sometimes, to do good before another, but not to be discouraged because another can do more good. A Ninth thing is, there is a constant sweetness 9 There is a sweetness in his heart to all Saints. in the soul towards all the Saints, where there is a humble heart. I cannot express this sweetness but a little by the contrary. 2 Cor. 12. 20. saith the Apostle, I am afraid when I come among you, I shall find this, and this: among the rest he names swell. Now a swelling, a boil, or a plague sore, where a swelling, or any tumour is, there is continual aches, and stitches, and prickings, and uneasiness, and the party 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 swell it is puffed up, and blown as a bladder. And where there are swell in the heart, so much swelling, so much uneasiness, 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 own heart, for we find by experience, if the Lord prick that bladder, and let down that swelling the heart will be sweet as a nut, and look on all Saints with joy. Whereas take a proud professor, put him into what assembly of Saints you will, he is always jangling, and wrangling; there is a swelling, and plague sore, and prickings in the heart, in Ephes. 4. It is called bitterness. The Apostle may allude to a fever, when people are in a fever there is a bitterness on the tongue, the man can take nothing in while he is in that disposition he is angry with every thing, his wife and his children cannot speak 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 bitterness to the Saints: we are moved with this Saint, and displeased with that, and fall out with the other, and we are well no where, we like no way in God's Kingdom, but the reason is, there is a bitterness 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 sweetness, there is no bitterness, nor swelling but it is always filled with love, and joy when he sees the least Saint, notwithstanding all his own graces. In the Tenth place, as he is not easily offended 10. He is careful not to offend other Saints. with others (for I might speak much of that) so he is careful of avoiding the least offence to others. Indeed a humble heart, you cannot easily provoke him. A hand that is full of swell if you touch it you provoke it, and make it burn; or else if it be whole you cannot easily chafe and distemper it. And he is very careful also of avoiding 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 do thus, but not the Generality 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 practise 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 do 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 do them. A proud heart is glad, and joyful of any new nik, or notion whereby he may provoke the Saints: I know divers such, that live upon found conceits, as Tailors invent new fashions, and though they provoke the generality of other Saints, yet it must out every week 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 go a step that crosseth the light, and spirit of the Saints, it makes his heart ache, 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 infirmity, ye that are spiritual restore such a one with the spirit of meekness. He should be like a Physician, or Chirurgeon that gently sets a bone, Considering thyself. When a man is rough to another he doth not consider himself 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 go to him, and with pity, and love labour to heal him; it may be when you fall, you will fall lower, and worse than he. This is the nature of an humble heart. Another thing breiflly is this, he is hearty 12. He is glad to do any service for the Saints. glad of any service he can do for the Saints, he rejoiceth in any service he can do for the least Saint; nay as he is glad to do the service, so he earnestly desires that his service may be accepted of the Saints: he will bless 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 aught I know) Rom. 15. 30. I have oft wondered at it. Now I beseech you brethren for the Lord Jesus sake, and for the love of the spirit, you would think there were some great business, 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 do not believe in Judea, and that my service for Jerusalem may be accepted of the Saints. For Jesus Christ's sake pray for me. Why? He was going to Jerusalem to carry money to the poor. 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 Christ's sake pray that the Saints may accept of my service. O, God give Parliament men, and great ones that they may be Willing to do 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 rejoiceth at the growth of grace in others. by in his demeanour to the Saints is this, he rejoiceth much that grace grows in others though it do not in himself, and he rejoiceth in the good that is done by others, though he can do none himself. Paul. 2 Cor. 4. 13. I rejoice that ye be honourable, though we be beggars. A humble heart rejoiceth, 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 sign of a cursed heart that doth not rejoice in the good that is done by another, it is a cursed hellish disposition, in Numb. 11. We read how divers did Prophesy in the Camp, and they come to Moses, and desire him to forbid them, O say they, look yonder, he is turned Preacher now. O, saith Moses, I would that all God's people did prophesy. Now there are such a generation of men among us, that will not endure that any good should be done but by themselves, and if a poor man go out of my Parish to another place for the good of his soul, I must envy the man, because he would get more good: and others that have been tradesmen 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 cry them down as Aereticks: whereas if God will do good by using such we should rejoice, if I rejoice not in the good that is done by another in this Congregation, or in the Army, or any where, as much as if it were done by myself, I am a cursed, proud man. Let us think of that. Another thing, which I spoke 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 saith: Though the more I love you, the less ● 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 himself by himself. 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 ourselves of the number, or compare ourselves 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 himself; only every man hath abundance of self-love, whereby every man thinks in every point, better of himself than he is; and they think themselves the wisest people in the World, and that other people have no brains, and so measure themselves with themselves. Or rather thus, I have observed in proud hearted professors (to their ruin, unless God work a miracle) that do not approve 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 condemn them yet if they approve them, and commend them, they care not. Thereupon I have known 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 go to his Chaplain 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 joint judges in it, and if they entertain it for good we should account it so, or else not for a World, and if these condemn us we should hold ourselves condemned: but beware of setting a few creatures like our selves to be judges: but to approve ourselves 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 Zion, OR, The Privilege and Practice OF THE SAINTS. By WALTER CRADOCK, late Preacher at ALHALLOWS Great, in LONDON. HEB. 12.22. But ye are come unto Mount Zion, and unto the City of the living GOD, etc. GAL. 4.26. But Jerusalem which is above is free, which is the Mother of us all. LONDON, Printed in the Year, 1649. SERMON I. Rom. 8. 4. That the righteousness of the law might be fulfiled in us, who walk not after the flesh but after the spirit. THE main 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 do with the law if it cannot justify us? There the Apostle tells us that though the law cannot justify us, yet there are many blessed uses, both for sinners, and Saints to make of the law, of which I shall not now speak. Now in this 8th Chapter the Apostle draws this conclusion from what he had said before. There is therefore (from what I have said) 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 saith they are those Who walk 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 do in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. As if he should have said: thus it comes about that we are now free from the law, and that there is no damnation to us, because saith he, that God hath sent his son in the likeness of sinful flesh, like one of us, and he hath fulfilled the law of God, and condemned sin; therefore there is no sin to condemn us, nor no jot of the law that is not fulfiled: therefore we are just, and righteous, and clear. There is no condemnatiom to them that are in Christ Jesus: For God hath sent his son to condemn sin, etc. Now in this fourth Verse it is more particularly expressed. That the righteousness of the law might be fulfiled in us, who walk not after the flesh but after the spirit. I shall not orderly go over, to show the Coherence distinctly, as I might; but briefly as I can, come to those lessons that the Lord is to teach us. That the righteousness of the law might be fulfiled in us, etc. There are in the words two things. Here is a great privilege as any can be, to have the righteousness of the law fulfiled in us. And here are secondly the parties that have the benefit of this privilege Those that walk not after the flesh but after the spirit. Concerning the privilege, to understand the words a little. That the righteousness of the law might be fulfilled in us. That the law might be fully satisfied in point of righteousness: that the law might have such a righteousness, which indeed the law requires, that it might have a full, and complete righteousness in us. So that briefly 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 righteousness to fulfil it. Or that Every man is bound to get him a righteousness to fulfil the law of God. Every man is bound to fulfil 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 privileges) they are those that walk not according to the flesh, but according to the spirit. These are the three lessons I shall speak of. I say first, The law requireth a righteousness from every Doct. The law requires a perfect righteousness. man, to fulfil it. Or, Every man is bound to fulfil 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 sovereign: and Reas. 1. From God's sovereignty. when God made all Creatures, you know he made Laws for them; he made a Law for the Sun, and Moon, and Stars, etc. 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 book here, the Covenant of works as it was sometimes called: therefore as all other creatures were bound to go in their course, and keep their peculiar laws that God laid on them, so man also was bound to keep the law of God that God made for him. Another thing is this, that besides the sovereignty 2. From man's 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 bargain: for God laid that law upon man, and Adam as a public person he undertook to keep that law by a contract, or bargain. If God (as it were) had had no right before to lay it on him, yet now man undertook it, by way of bargain to keep the law of God. Adam first did it, and might have done it: and afterwards the people of Israel profess to do it. All these words we will do; we will keep them. That is another reason whereby it appears that every man, and woman in the World is bound to fulfil 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 laid 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 keep a few years ago, he is bound to protest against now, as the Service-booke, the common prayer, etc. There is that penalty now for using it, as there was for not using it a few years since: now it is not so with the law of God. Heaven and Earth shall pass away, but one jot or tittle of the law shall not pass. That law is an eternal law, there is no repealing of it. Then Secondly, you know Judges, and Lawgivers 2. The Lawgiver cannot be bribed. among men, may be corrupted, and bribed, and may be brought to dispense with their own laws, nay sometimes to go against their own laws: but God is a just God. and when his own son, the son of his love did take upon him to be borne under the law, and to be a surety 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 break the law, and go into another Country, he is clear, and free: but here is no escaping, one cannot go away. Wither shall I go from thy presence, saith David, where Psal. 139. shall I hid myself from thee? A man can go no where but the law of God will be on him. So that every man, and woman in the World are still bound to fulfil the whole law of God, or to get a righteousness, a perfect righteousness to satisfy the law of God. Now there are but three ways in the World 3. Ways to fulfil the law. to fulfil the law of God. Either a man must do it in his own person, as 1. In a man's own person. most men do, (besides Papists) more or less; they will go and do their best, and do the good, leave the evil, and perform duties; and they think by their doing to keep the law. Or else secondly, by suffering, that is, partly in 2. By suffering. this World; and afterwards in Hell: for that is the business of Hell, for Hell is nothing but the place where people are fulfilling the law of God. What doth Cain, and other wretches doing in hell? They are paying the debt, fulfilling the law of God to eternity by suffering, because they did not fulfil 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 complete righteousness that might satisfy 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 believing in Jesus Christ, and by being united to him, and married to him, that in his own 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 fulfiled in you perfectly and you shall never go to Hell, and have nothing to do, or to suffer in that kind. This being premised briefly: the use of this may be twofold. First, to show you what a vain, and foolish Use. The vanity of those that go about to keep the law. thing it is for a man to go about to keep the law of God in his own strength or in his own person: for you to think to save your souls, or to fulfil the righteousness of the law by your own do: Beloved it is a great matter to bring poor 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 year and are never awakened: but generally when men are awakened Sinners awakened labour to fulfil the law. out of their sins this is the resolution of all man kind, of every man, none excepted, unless 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 turn over a new leaf, and now I will hear Sermons, I was wont to jeer 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 drunk no more, and swear no more; I will be a new man, I will avoid that which is evil, and do that which is good. And mark it, this is more natural to man then sin: it is more natural to man to be righteous then to be sinful: because he was righteous before he was sinful. The liquor that is put first into a vessel, the vessel keeps the taste of that longer than 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 righteousness, then to any sin. And this is the great misery of people, every one in some fashion or other, this is his business he goes about to fulfil the law of God in his own person: and there you shall have one praying, and another crying, and another keeping so many fasts, and days of humiliation upon humiliation: and the end of all is, if men had eyes to see it, his endeavour is to fulfil the law of God; he endeavours to scrape, and to get up a righteousness 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 fear truly it is the greatest part of your Religion, and the most of your profession is nothing but to endeavour to get a righteousness to fulfil the law of God, though some do it in a closer, finer way than others. Now I beseech you consider this word, lay No man can fulfil the law by doing. down this throughly in your hearts, that it is a vain thing so to do, and who would go about a vain thing, a thing that he shall never bring to perfection? For it is not every paltry righteousness that can fulfil the law of God. It is not ten thousand fastings that can fulfil the law of God; it is not praying in your family three times a day that can fulfil the law. I speak not against these things in their right way, and course: but all will not do in this respect; for if you fail 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 despair of getting by your own doing, and suffering, any righteousness to fulfil the law of God, never go about it. No wise man will go, and build a Castle in the air. It is reason, and argument enough in any natural business to make a man desist to tell him it is a vain thing, it is a work that will never come to perfection, therefore desist, and give over, and think of some other course. Why should we not prevail in spiritual things, as well as in natural? Let every man lay down this for a certain truth, for a certain conclusion in his soul, that I were as good be a sinner, as a righteous man in my own person in respect of fulfilling the law, I am sure I shall never do it; but as a snowball, the more it is roled the bigger it grows: so the more you go on, and endeavour to get a righteousness to fulfil the law, the further off you will be: for as I said if you fail but once you are guilty of all. And as you cannot reach it by doing, Nor by suffering. so not by suffering: for what men have missed 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 madness for any man to attempt in his own person, by doing, or suffering to fulfil the righteousness of the law, or to justify, 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 own person endeavour to make up his own righteousness. It is a thing that sticks nearer to you than you are ware 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 own works: take notice of the vanity of this. That is one word. Secondly, me thinks this should move you above Use. 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 show after) you shall have a righteousness that hath fulfilled the law. Let every man say, I see here is a law that God hath laid upon me, I am subject to it, and this law must be fulfilled, there is no help for it, every man is bound to it, he must have a righteousness to satisfy the law, Heaven, and Earth shall pass away rather than that shall not be. Now there are but three ways to fulfil it: either in mine own person here: or to suffer for ever in hell: or else to believe in, and receive another that may do it for me. Now we neither by our doing, or suffering can get such a righteousness, that is clear: therefore there is but one way, that is, in Jesus Christ, there is a perfect righteousness 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 righteousness of the law might be fulfilled in us that believe, 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 divers ways, 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 ways to Heaven, we might consult which way to take: if there were as many ways, as you imagine, and make in your own heads. if Antinomianisme were the only way, or Presbyterians, or Independents were the only way, men might demur: but in God's language there is but one way, and that is the way, the truth, and the life: Jesus Christ is the way, go 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 necessary; 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 do 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 persuade the man to lay hold of it, he would presently catch at it as soon as it comes. Why so? Because he knows 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 paws of the Devil, we are in a manner in hell already: and God hath sent his son Christ, and hath put righteousness 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 whinling, and go to this Preacher, and say, what shall I do Si●? and to that Christian, what course shall I take? as though there were many ways, and you had choice of things. What shouldest thou do, but study Jesus Christ throughly, and roundly, make a work of it, or else thou wilt be damned. There is no other way left, there is no other means to be had: God will not abate one farthing token, the law must be satisfied: as the people of Israel in Egypt when they made brick, they must bring in such a number; so the law must be perfectly satisfied, and thou art not able to do it by doing here, or by suffering in hell: therefore what shall I do? Receive Jesus Christ, study Jesus Christ, and resign thyself wholly up to Jesus Christ; and stand not trifling, and dallying, till thou go to the Devil in hell, as many do▪ if there were twenty ways to Heaven, God might say, I wonder not that yonder people stand musing, and consulting a twelvemonth together: but when there is but one way, and yet people stand mopeing, it is that that anger's God. Therefore remember that in Zephan. 2. 1. Gather yourselves together before the decree bring forth: before the day pass as the chaff, etc. Seek ye the Lord, etc. Gather yourselves together. He doth not mean in companies, as you use to meet in the Guyld-hall: but the meaning is, when he saith gather yourselves together, that man is a worried creature, a shattered thing, as Solomon saith. The eyes of a wiseman are in his head, but the eyes of a fool are over the World. There are abundance of men that have their understandings go in the World this way, and that way; but gather yourselves together. How? To get into Christ: you hear that there is no righteousness but his will serve the turn, gather yourselves to study Christ, to obey Christ, to receive Christ, to love Christ, and to resign yourselves to Jesus Christ, in whom there is a perfect righteousness. That is one lesson you should desire the Lord to teach you hence. The next lesson is this, that The righteousness of the law is fulfilled in all Doct. 2. The righteousness of the Law fulfilled in all true believers true beleivers. Saith the Apostle. That the law might be fulfiled in us. In us; we are not to understand it personally, as though any Saint, though it were Abraham himself, were able in his own person to fulfil 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 united to him. The law is not perfectly fulfilled by me, because I do more good, or do less evil than 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 divers Scriptures that hold it forth blessedly. As those phrases that you have in Gall. 2. the latter end, where it is said 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 do with me then the Laws of men have to do 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 satisfied, I own 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 eternal, and a rule for all Saints, doubtless it is in the New Testament as well as in the Old: but the law as it is a contract, a bond, a bargain, as it is a Covenant of works between God, and us, it is perfectly fulfiled 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 said, in Mount Zion we are come to the spirits of just men made perfect. That is, not of just men personally, just in their deal, 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 righteousness, or justice for them. So in Rom. 3. You have there also a blessed place, where the Apostle saith we are saved, not only by the mercy of God, but by his righteousness. Therefore it is three times repeated, we are saved by the righteousness of God: and again by the righteousness, and again in Vers. 2 c. the third time; to declare I say at this time, his righteousness. What is the righteousness of God? That is, saith he, that he is just, and a justifier of them that believe in Jesus Christ. It is just, and righteous with God to save people that believe 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 Use. 1. Upon what our Justification is built. the reasons, and the further enlarging of it till the afternoon. And the word that I desire to make known to you from the Lord is this, to instruct and help you a little to understand where your righteousness doth lie, or upon what your Justification is built. For this is the misery, the general misery of most Christians that they mislay their justification: they do lay it partly upon faith, and partly upon their sanctification, and holiness. And that is the reason that when a poor 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 holiness. 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 righteousness 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 united to him that hath gotten a perfect righteousness for me. Then let me build 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 built wholly upon Jesus Christ, his death, and resurrection. He was delivered for our offences, and raised again for our Justification. Let us build upon that, that we may come to this temper, once to have our justification We are not more or less justified by the good, or evil we do. in a stock clearly in Jesus Christ's hands, that when we do good we may not imagine that we are a jot the more justified, or when we fall, or fail in good we may not conceive that we are a jot more justified, then before, that though one day we have our hearts enlarged to do good, and to do more good in one day than it may be we did in a month 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 foil us, I will mourn for it, and be humbled for it, as a transgression against my father, but I am not a jot more unjustified than 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 do as your Merchants, and Tradesmen in your City, you have a certain 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 turn, 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 expenses, and wind, and turn the rest. Just so I would have it with you, that seeing justification is only builded on Christ, and I have the word of faith to certify me of it, and the spirit of faith to show it me within; I would not have my good or evil 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, she holds one hand steady, and turns about the wheel with the other: so our justification we should hold it steady for it is not built at all upon any thing that is in us, but let us turn, and wind the rest, that is, sanctification, we must strive against sin, and mourn for it, but leave justification wholly to Christ, for it is not built on me, but is only by the death, and resurrection of Christ. Therefore as Christ saith. 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 help to fulfil the law of God, or to help 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 wantonness arise in thee, say this hath no influence to hinder my justification, it is no ingredient into that, that is built upon another thing, it is wholly in Christ, and his righteousness: he hath fulfilled the law, and I am just by marriage, and by unyon with him. Therefore I will go and take my sins, and mourn 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 afternoon. SERMON II. Rom. 8. 4. That the righteousness of the law might be fulfiled in us, who walk not after the flesh but after the spirit. THere are three Lessons that we should learn from these words. The first is implied, that The righteousness of the Law must be fulfilled, Or Every man is bound to fulfil 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 walk not after the flesh, but after the Spirit. We made some entrance upon the second, that The righteousness of the Law is fulfilled in all true believers. I spoke a little of this, and shall add something farther to what I said, if God will. The righteousness 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 himself that can say the righteousness of the Law is fulfilled in me, that is, personally; that I have walked so the Law is satisfied by my walking. But the righteousness 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 righteousness to us, 1 Cor. 1. 30. He is made of God to in, wisdom, righteousness, sanctification, and redemption. Then whatsoever Christ is, or hath, it is ours. Therefore saith the Apostle; The righteousness 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 virtue of our union with Jesus Christ. So in every true Saint or believer, the righteousness 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 poor Saint that men can see nothing but corruption in all the day, and all the week, and all the year 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 Devil to arrest him for one penny or farthing, because he can say as Paul saith here; The righteousness 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 God's righteousness as well as mercy. three times in one Chapter puts our salvation upon the righteousness of God; he saith not by the mercy of God, though that be true, there is infinite mercy, but saith he, that God might declare his righteousness in Christ to save us. It is a merciful 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 mercy. But now that we are in Christ, and united to him; as there was mercy, so it is righteous, and just with God to save us, because we are righteous persons. Mistake me not, I say, every poor 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 mercy, but out of righteousness, he can do 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. Ye are come to the spirits of just men made perfect. I do not conceive that it is spoken of the spirits of men in heaven, as many do, and no wonder they mistake: for I did so for many years. That place it looks so like heaven, that I took it for heaven itself; Ye are come unto mount Zion, to the general assembly, and Church of the first borne, and to the spirits of just men made perfect. A man would think it were heaven itself: 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 righteousness, but by the righteousness 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 piece 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 show you how it comes about. It comes about three ways, I mean it will be clear to you three ways, if you consider three things. First, You must consider that Jesus Christ, Reas. 1. Christ a public person. which is our surety, he was sent of the Father, out of his love as a public person to fulfil the law of God, by doing and suffering as a public person. There is much comfort in that. Beloved, you can never throughly understand your justification, unless 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 public person, and he was delivered for our offences, as it is said, Rom. 3. ult. he did die for our sins. 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 public person, there is a union made between every poor 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 she hath a right to it after marriage: So all that is in Christ becomes ours by this union. But it is a more real 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 Christ's, and all that is Christ's becomes ours. There are two things. Then thirdly, we find that God the father, to 3. God the Father is satisfied, which appears whom the debt was owing, and whose law this was that we must satisfy, 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 ways. First, You shall have it Mat. 17. compared with 1. by Gods own testimony. 2 Pet. 1. For Peter is much in it, we follow not devised fables, but we come to speak of the voice in the Mount, This is my beloved Son. As if he had said, This is one main piece of the Gospel, we heard a voice when we were with our Master in the mount, saying, This is my beloved Son, in whom my soul is well pleased. That for his person. Then a second thing that did show 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 laid on his shoulders, and then the Father let him out of prison being our surety. If he had not paid our debt, he had not come out of prison, but) now the Father lets him out, that is, the Father suffered him to rise from the dead. Therefore we find that our justification is laid 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 again for our justification; that is, he did die for our sins, and was raised again 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 died, 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 satisfy the law, but that did not justify us, until we see that he was risen again; and then we see that all the debt was paid, because our surety is gotten out of prison. Therefore justification (I mean the knowledge of it at least) principally ariseth from Christ's 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 Devil hath nothing to arrest me for, all is satisfied, all is clear. Thirdly, and lastly, I know God the Father is satisfied: 3 Christ is gone into heaven. for the law it is God the Father's Writ that he had against us; and now we see that all is paid, not only because our surety is got out of prison; (for so a man may do 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 authority 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; we may see it was not a breaking of prison, but a real 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 learn the ground of our justification. was not able to express 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 learn 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 do hereafter; you are not justified by your own personal good, or unjustified by your own personal evils, 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 less 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 only 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 happy. 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 than 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 fear I am no child of God, I fear I shall prove an hypocrite, why so? because I find so much sin, and so many lusts in me. It is very well that you find, and feel sin, and that you mourn for, and strive against sin, but that therefore you should think 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 evil 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 do much or little for God, whether I give thanks, or be humbled, seeing Christ is dead, and risen again, I am justified, that is still entire, 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 pattern 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 we speak properly, and look to the thing as it is in itself, how a man is justified, he is justified wholly without works. Abraham did many good things, he offered his son Isaac, and he relieved his kinsman when he was in misery, and did teach his family, and relieved the King of Sodom, he did many good works. Though these good works did justify his faith to the world, that they knew he was a believer by it, and he himself did know it by it, yet never a one of these were an ingredient into the justification of his person, that was by the righteousness of God without works. We 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 avoyed the evil, and to do the good, and to abound. But for the point of justification, which is the main thing for your soul, 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 always 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. Learn this lesson that you may come to this: Ground of humility. for if you had learned it spiritually, when you had done the most for God, if you could do ten times more than Abraham, or Paul, and yet Paul preached from Jerusalem to Illyricum, yet than thou wouldst say, I am an unprofitable servant; there is not one grain 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 evil, and it may be failed in carelessness, and committed sin. O what a glorious thing were it to go home, and fall upon thy knees, and say, Lord I have sinned grievously; but yet I am not one jote the less just before thee, because my justice, and my righteousness is not depending upon my sinning, or my unsinning, upon my holiness, or my unholiness, but upon Jesus Christ. Then you would find by experience your hearts The right way to mourn for sin. melt in pieces, you would be able to look upon sin in the vastness, and unkindness of it against a dear Father, than you would see your selves, the vilest objects, you would not so think or speak of any man in the world as of yourselves, even for the least frailty. For then the love of God, as oil 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 reform; Then you would be able to say, my soul is truly humbled, I can mourn 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 soul, that you cannot choose but mourn, and loathe yourselves, and avoid the occasions of sin, seeing yourselves just men in Jesus Christ: For when a man sees himself unjust, he can never mourn 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 clear, than he can say, I have been the greatest sinner in London; there is never a child of God that hath walked more barrenly then I have done, and yet through Christ I am as just in God's sight, as any man in London: I am God's child, but I am an unhappy graceless child; then a man can call himself fool, and be angry with himself, and weep bitterly. Now usually when you mourn for sin, you Men usually think justification is cracked by sin. think there is a crack in your justification, and so many sins as you have committed, there are so many flaws 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 days, only to dawb up the flaws 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 souls, and you are far enough from true sorrow all this while. It is impossible there should be true sorrow, when you keep a coil, and confess your sins, 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 chinks in a wall, we think to dawb up the flaws, and cracks of justification this way. Whereas we should look on justification as a thing entire in the hands of Christ, that we have nothing to do in, but it is in Christ altogether founded on his death, and resurrection, and all the title that we have in it is only by saith; As Rom. 10. showeth; The righteousness of faith saith on this wise, etc. The word is nigh thee. There is our title, and tenure, I have nothing to do 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 days of my life, O here is the life of Christianity. I have seen people quarrel with themselves, Hindrance of reforming our ways. and complain, O I have a hard heart, and I desire the preachers to pray for me; and when you have fallen into weakness, you will go, and confess your sins, and strive to break your hearts, and mourn for your worldliness, and your pride, and frowardness, and yet it will not do, but your hearts grow harder than they were before: and whereas when you have committed a sin to day, you think to go, and reform to morrow, and to turn over a new leaf, to morrow you will be worse than 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 cupboard, not to be touched; and as long as Christ is righteous say, I am righteous, behold yourselves always, 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 pieces, when you have done the least evil against God; than you would know what true sorrow, and what true repentance is, and not before; than you would know those things, that now you know not, nor cannot know. Therefore labour to learn that lesson, it is one of the greatest Mysteries in the World; and that is the reason that carnal people carp at these things. What greater Mystery then for me being a just and righteous man through Christ, yet to be so sinful, that I can say there is none more sinful, and yet I am as righteous as Abraham, or Paul; in respect of the righteousness of Christ I have as large a share as Abraham, or Paul, and yet I am full of sin. A Christian knows this, and he knows 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 righteousness of the law be Use. 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 believe in Jesus Christ, labour to see the glorious condition that you are in: that you may be able to reflect upon yourselves not according to what you are out of Christ; but what you are considered to be as Members of Jesus Christ, as united to Jesus Christ. Therefore you shall have Paul (and it doth me good to see his spirit) he never reckons himself as in himself, but as in Jesus Christ, I can do all things, I can want, and I can abound. I can do this, and that, and all in Christ: So, I To look on ourselves as united to Christ. must never conceive of God out of Christ, nor of my self out of Christ, I must never conceive of my self, and Christ, as two: but I should endeavour clearly, and constantly that whatsoever good there is in Christ, it is mine, as if it were in mine own person. And so we should have our spirits raised above the temptations of the World, and above the afflictions of the World, and above corruptions. It is a pitiful thing to see poor 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 carnal people. Surely this was not the way of those Saints that we read of in the New Testament, they had glorious spirits; how do you think else, they could go to the stocks, and to Prisons, and from one Compter to another, and have their spirits so raised, and yet sometimes they were to die the next morning for aught they knew? Your spirits will never be heightened and raised to live the life of Paul by beholding any thing that is in you personally in your possession: but what you are by relation, and marriage to Christ. Reckon yourselves 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 righteousness to God; and I am now sitting at God's 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. triumph over all these things below, from our Justification as Paul doth, Rom. 8. It is God that Justifieth, and who shall condemn? Who shall separate us from the love of God in Christ Jesus? Shall Tribulation, or distress, or Famine, or nakedness, or peril, or Sword? Nay in all these things we are more than 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 than Conquerors, saith 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, Neither 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 separate 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 Gospel 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 victory. As if he had said, you that have received Christ Jesus I will tell you news. Death is swallowed up in victory. O death where is thy sting? O Grave where is thy Victory? He fears 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 Victory 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, than we shall be more perfect: but he saith which hath given us Victory for the present, I have already overcome Hell, and death, and the Devil: for all hangs on the law, the law is God's writ, and the Devil is God's Sergeant that executes that writ, and Hell is the Prison. Therefore if the law be satisfied, if the righteousness of the law be fulfilled, death and Hell, and the Devil have nothing to do with me. So in Rom. 4. ult Who was delivered for our offences, and was raised for our justification. And then it follows Chap. 5. 1. Being Justified by faith we have peace with God. See where the Apostle lays justification. And we glory in tribulation knowing that it worketh patience, etc. We rejoice in tribulation, and affliction. Why? Because we are Justified by Christ's death, and Resurrection. 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 evils of this World, and the comforts of the World? How should we insult and triumph over the Devil, and over death, and Hell for all their power (as I said) is from the law, and if the righteousness of the law be fulfilled, than all our Enemies are subdued, and all is clear, Heaven is open, and God is mine, and the favour of God is to me. For know this, that there is no natural imbred What hinders the creature from enjoying God. hatred in God to his creature; there is nothing that keeps the creature from the full enjoyment 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, between the creatures and God, whether men or Devils. Now than if I can say though I be a sinful man, yet Jesus Christ hath fulfiled the law, the law hath a full righteousness to a farthing, than 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 walk so weakly, and poorly, and sadly, and dejectedly, that every thing should cast you down, but you would go 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. Therefore a man reflecting upon his justification, as he may look upon himself, and account himself 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 whereas 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 prays 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 learn hence. First seeing the righteousness of the law is fulfilled in us, we should learn how to build our Justification aright, how to lay the Foundation of it. And Secondly we should endeavour to get out spirits raised like people that are freed from the law. Thirdly (and there I shall end for this time) Use. 3. To conform 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 therefore we should study and learn to conform our selus in our hearts & lives, out of love to the will of God. There comes in holiness and there it comes in amain, and never before: all before is nothing but bungling, but than it comes rightly. We should I say conform ourselves 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 conformed. hath a rule to walk by. And there are but three great rules, and all men do, and must conform 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. men's lusts. obedient Children not fashioning yourselves according to the lusts of your former Ignorance. Which shows that once they did conform themselves, they did fashion themselves unto their lusts: but saith he, now God hath justified you, you must not conform yourselves to your lusts. Most of man kind make their lusts their rule, which the Prophet calls in Scripture to do that which is right in their own eyes. To do what is their mind, what they like in their own mind, and as that worthy Dr PRESTON saith, they think when they are in their beds, what place they shall go to, and where they shall spend their time; and when they are up, they do that which is right in their own 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 stir of their lusts are their rule, and their whole life is nothing but a transforming them from one lust to another. Saith Peter you must not do 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 do so. Another rule is this World, Rom. 12. 2. Be not 2. The World. conformed to this World. It is the copy of many men, the Looking-glass that they dress themselves by every day: how to square it in the World; how to keep their port with their Neighbours, and Gentlemen they converse with, and with great men that have command of them, and with their fellow Officers, etc. And so women how they may go brave as their Neighbours do, and get credit in their eyes. So most people, their main rule is, they care not whether it please God, and conform them to his son at all, so they can keep correspondensie with the World. Now you must not do so: for 3. The example and rules of Christ. they are yet in their sins, poor wretches: therefore let them conform to their lusts, and they that are of the World let them conform 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 privileges on you, you should conform yourselves to the Image, and example of Jesus Christ, and to the rules of Jesus Christ in the New Testament, in all your actions and ways. You cannot write without looking on your copy, the best Saint cannot write one line without viewing and looking on his copy for every letter. For all your actions, you are to have two things in your eye, that you may do the action right, and carry yourselves right. Either eye Jesus To look on Christ's example. Christ, and his example; how would Christ have done, if he had been here? What did Christ do in the like case in the Gospel? So by eyeing that there will be a power, as in jacob's sheep by beholding the rods, the spirit of God will convey a power looking upon the picture that is before us, that is, jesus Christ to transform us into his likeness. Or secondly, think of the rules of Jesus Christ, To look on Christ's rules. the rules of the new Testament, this blessed word: have frequent recourse to the spiritual rules of the new Testament that should be your copy. When any case comes, follow not your lusts, and act not according to the wisdom of the flesh, to say this, or that I will do, but consider what is your rule, you walk by another rule. What have I to do what such a man, and such a man doth; but what is my rule? how must I carry myself? As for instance; when you come among people Several Gospel rules. that rejoice for any mercy, what is the rule? Rejoice with them that rejoice, and weep with them that weep. It may be a man hath received great unkindness; and is wronged by him that he hath been most kind to, of all the men in the World; and yet he proves most ungrateful, if a man should go to flesh and blood, he would hate and abhor him, and not endure him; man in his best naturals would not bear it; he would not bear ungratefullnesse, and wrong, but labour to requite it. But what is the rule? The Lord is good to the wicked and unthankful. Therefore Lend freely, looking for nothing again. Presently, God will bring a spiritual rule to your mind, and God will give you power to do 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 persuaded of the contrary. What now? You know what most men think, I will never pay him, I were a fool 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 cloak, 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 Christ's death, and Resurrection, and you should be working out your holiness every day, that should be your way, God will bring it in. So when a woman is putting on her , and making her fine , and thinks to be as fine as her Neighbours, she should think, but what is my rule? Not to conform myself to others in embroidered hair, and fine apparel, 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 will direct and lead you, that thereby you may conform to Jesus Christ. I give you but general 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 copy and the rules of it; that in any case you may ask, what is my rule as I am a Christian, as I am a free man, one with God, that I may walk by it? Now I exhort you to this, because if a thousand The best motive to holiness. Devils 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 walk holily, as to tell you that the righteousness 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, conform to your copy. Let your Neighbours conform to their copy, to the World, and others conform to their lusts (as too many do) but do you conform to Jesus Christ; think, what would Christ do if he had my opportunity? what would he have taken in hand? And what ever occasion you have with God, or man, ask; what is my rule in the New Testament, and conform to it. Blessed is the man or woman to whom God gives a heart so to do. There remains one word more of this, and the third lesson, which is the principal thing, the description of those persons that have this privilege. 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 opportunity. SERMON III. Rom. 8. 4. That the righteousness of the law might be fulfiled in us who walk not after the flesh, but after the spirit. THERE were three Lessons that we may learn from these words. The first is implied, namely, that The righteousness of the law must be fulfilled by every man. OR, Every man is bound to fulfil 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 walk not after the flesh, but after the spirit. We were the last time upon the second; we have proved it, and opened the point, and have made some Use of it. First, that from hence we may learn where our justification lieth, and whereon it is built, 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 believe in Jesus Christ, should labour to see the glorious condition they are in by Christ. Thirdly, we should learn (being justified freely, and fully by the grace of Jesus Christ) to conform ourselves in our hearts and lives to the example of Jesus Christ, and to his rules in the Gospel. I shall add but one word more from this Lesson; Use 4. True beleivers no Antinomians. that is, that seeing the righteousness of the law is fulfilled in them that believe; you may hence see that none are further from Antinomianisme. than 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 Greek word. Now the question is, who is most against the law of God? I do not deny 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 satisfied the law. Every man must pay the law, and they that would fulfil the law with their own righteousness, they do the law wrong, they that do most here, and they that suffer most in Hell, they can never satisfy the law. But a Christian hath satisfied the law, because he hath given it a perfect righteousness. Now if a man should owe ten thousand pounds, and he had but fifty shillings a year coming in, and it may be one year he pays ten shillings, another year he pays a Noble, and another year three pence, yet he pays as well as he can. But now suppose there come a Surety and he pays the whole ten thousand pound, and he saith to the Creditor you shall be paid no more by three pences, but you shall receive the whole sum; what do you think? is not that better? None satisfy the law but beleivers. So there are none that satisfy the law so roundly, and fulfil it so perfectly, as he that relinquisheth all that is in him, and lays hold on Jesus Christ, and in him pays God to a farthing. Therefore when Paul is proving strongly that we are justified by Christ, and not by the law, saith he. We take not away the law, but we establish the law. This is a better way of fulfilling the law, than any other. All the damned men in Hell, and all the Pharisees on Earth cannot satisfy the law so well as one poor sinner that believes in Jesus Christ. And so for matter of practice, a man that believes in Jesus Christ he walks more strictly than any Pharisee can; for he looks not only what is lawful, but what is convenyent, he walks by a more sublime excellent rule. A Pharisee looks only what is lawful, and what is not lawful, 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 than another, for a man that would be saved by his own fulfilling of the law, if he cannot come up to the law, he will bring the law down to him. As a man that hath a heavy Burden, if it be too heavy for him, he will cast off some of it: so when a man goes about to keep the law, and finds it too heavy for him, he will throw away some, and cut out a part, and make a carnal, gross law, and endeavour to keep that. Now a man that is justified by Christ, he knows that the law must be satisfied, and so he takes it in the purest spirituality, and goes to Christ Jesus, and he hath satisfied all. So much briefly for the second lesson. Now I shall enter a little upon the third, as sat as the Lord shall give strength & time. Those that believe, and have this great privilege 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 walk 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 fulfil the law for them walk according to the spirit. to the flesh, but according to the spirit, are partakers of this privilege, to have the benefit of the righteousness of Christ to fulfil 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 down positively, as it saith, Go, baptise all Nations in the name of the Father, and of the Son, and of the holy Ghost: therefore we may conclude thence that we may baptise those that are Disciples: but from that place to gather this doctrine, that they, and they only are to be baptised cannot be right: but here I say, it is they, and they only. Why so? Because we see after, those that walk according to the flesh shall die, the righteousness of the law is not fulfilled for them, for than they should never die, nor be damned. They that walk after the spirit, and they only have this privilege. Now the main business that I shall endeavour at this time, will be only to open to you these two words. What it is to walk. And what is meant by flesh, and what by spirit. For if we understand what it is to walk 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 general word in this place, it is of a great extent and comprehends a man's 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. Therefore it is oft set down in Scripture by several expressions. They that are after the law, and they of the concision, etc. Put what words you will so they be general 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 Original for walking, and of those three, the word here is of the largest extent. To walk 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 literal sense of it, and by a Synecdoche, it is put for the whole person, soul, and body, and there is a metonimical acception of flesh. I will give them a heart of flesh. It is called flesh for softness: and there is a Metaphorical 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 show you. First, in general what is meant by flesh. Secondly, particularly what is meant by flesh. By flesh therefore in general, 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 general. Let me speak more plainly, any thing that is of Old Adam is flesh, whether it be good, or evil, 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 natural, moral good, some relics of that that he had the fullness of, and we receive evil, 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, therefore 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 Christ's have crucified the flesh, not only the corruption, or evil, that Original 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 evil, from the old man. And indeed in the New Testament it is more frequently taken for the moral good of Old Adam, than the evil, though it be taken for both, yet I say most frequently the good of Old Adam, especially the wisdom of Old Adam. The wisdom of the flesh is enmity to God. Rom. 8. As in the New Adam the Lord Jesus Christ, the wisdom of the holy Ghost is a most excellent piece, so the wisdom 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 mean, of all mankind, all their motions, and actions do wholly spring and flow from two roots, two principles: as the Heathen Philosophers said in another sense, they held that all this world did rise from two beginnings, from two beings, from two principles, there was one good and another evil, that set all things on work: so all things in every man in this World, the principles, and motions, and actions, and thoughts, and inclinations, and wisdom, and reasoning, and doing, whatsoever is within, or without man, it springs from one of these two roots, that is, it is either from Old Adam (I mean not nature in you: but) it flows 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 public persons, that were the Fountain of the Only two public persons the two adam's. principles, and proceed of mankind; Adam in Paradise, natural Adam, and the Lord Jesus Christ, the spiritual 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 bear the Image of the Heavenly Adam too, hereafter at the least. Now both these adam's are as two springs in a hill, conveying their streams to two rivers; they are springs from whence arise all the thoughts, and imaginations, and actions, and proceed, all the wisdom and righteousness, whatsoever is in us, it springs either from the second Adam, the Lord Jesus planted in the soul, or else it flows from Old Adam, from natural Adam that is in us. Therefore they are called the roots: the Lord Jesus is called the root of Jesse. Why so? Because all the new creation, all the work of grace, all the principles, and thoughts, and actions, of a Saint, so far as they are of grace, they rise from the new Adam the Lord Jesus Christ. Therefore, I say, to understand this a little in general, before I go 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 evil. 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 wisdom of Adam, according to natural wisdom and according to the righteousness of Old Adam that is done by us; or when we walk 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 general sense, to walk 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 do not walk 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 adam's are the two springs of all mankind, the two pillars (as it were) upon which God hath laid 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 general. 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 Original sin, that is, that corruption of nature, that is prone to every evil, and that is an enemy to all good. So a man that walks according to the flesh, is when the course, and bend, of a man's soul, and life, goes after sin, though he do some good sometimes, yet when his course is that way, that is, his continuedness, and contentedness 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 leap, or a stride: but walking is a thing of many paces. So it is called a going from iniquity to iniquity. Rom. 6. And then there is in walking contentedness, and sweetness: a man is not said to walk when he is tired, 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 ordinary course go with a great deal of contentment in evil ways. But, though this be true that this is comprehended Which is not the main 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 main nor chief 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 show anon, and I doubt not but the Apostle means it, when he saith, we walk not according to the flesh, because in Rom. 6. He takes a great deal of pains in that point: but I think this is not the chief 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 contrary to this, his scope is not to quarrel with them for want of doing good works, and for walking in sinful works, but the scope of it is, to beat them off from their own works, and to bring them to Christ and therefore he saith Abraham was justified without works, he all along disparageth their works as they did them. Therefore I think he doth not go so far from his text, or from his scope as to make this the main business, their sanctification or holiness, the not walking in evil, or the walking in good works. Secondly, this cannot be the chief scope of 2. These things must follow which are contrary to the Gospel. the place; because if you take these words, They that walk after the flesh, in this sense, that is, those that follow sinful courses, if you take them so; that none but such as walk holily have a right to Jesus Christ, and his righteousness. Or if you take them in this sense that they only that walk in a holy life can come to know that they have the righteousness of Christ fullfilling the law for them, neither of these can hold. For the first, that no man can have to do with 1. That none have to do with Christ but those that walk holily. Christ, or his righteousness but that man that walks according to the spirit, that walks in a holy way, and not in sinful courses, this is contrary to the stream of the Gospel. Why? Because the Gospel all along offers Christ to sinners, to the chief of sinners, to aliens, and to the ungodly. Then again 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 sense, to wit that the Apostle should mean this, that no man can know any other way that the righteousness of Christ did belong to him, but only, by not walking after the flesh, or by walking after the spirit; this cannot be neither: for however we may know a little in a way of sense by our walking, yet the main way to know our justification is the same way that we come by justification: for faith is the evidence of Justification chiefly known by Faith. things not seen. The main evidence whereby I know I am justified, is because the word of faith saith so, the word tells me so, and faith evidenceth it. That faith that I believe by, it shows me that I believe. Therefore though I be inconstant in my way of grace, that to sense shows me a little, yet it doth it not solely, and chiefly, and primarily. So that this is the substance of it; that that sense which godly reverend men give of this place, it is true, but it is not all, nor the first, and the chief part of the meaning of it. Secondly, flesh in the Scriptures, and so here 2. Flesh taken for Jewish privileges. and in divers other places, it may be understood concerning the privileges, those various prerogatives, and privileges, that the people of God, the Israelites had in a natural, fleshly way, from Generation, to Generation. Being borne of such Parents, of such Tribes, they had such privileges belonging to them, they had the Oracles, and the Covenant, and the Tables, etc. And this is called flesh: and I doubt not, but the Apostle had this in his eye. Saith he; The righteousness of the law is fulfilled in us that walk not after the flesh. As if he had said, do 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 therefore you shall the sooner have this privilege to have the law fulfilled, take heed of that, for now it springs from another root, and it comes now in a spiritual, 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 Abraham's Son, and Jacob, his Son, etc. but now it is in a spiritual 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 saith Paul, If any man thinketh that he hath whereof he might trust in the flesh, I more. What doth he mean by flesh here? He tells you. Circumcised the eight day, of the stock of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews, as touching the law, a Pharisee; concerning zeal, Persecuting the Church: Touching the righteousness which is in the law, blameless. As if he had said, I had all the privileges, if any man might boast in the flesh, I might, I am an Hebrew of the Hebrews, a Gentleman of the best descent, etc. So in 2 Cor. 11. 18. Seeing that many glory after the flesh, I will glory also, ye suffer fools 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 privileges being Israelites more than other People, and this is called flesh. So I am confident that the Apostle had this in his eye, in a special manner, when he saith, They that walk not according to the flesh. And you shall find that they attributed all privileges to them because they were Israelites. As you see in Mat. 3. Say they, We are the Children of Abraham. Saith John The Jews boasted of outward privileges. Baptist. Ye are a Generation of Vipers. And so in John 8. Say they, we are free men, we are the Sons of Abraham. Saith Christ. Ye are of your Father the Devil. See, the Gospel takes away that fleshlyness, and puts all in another stream and course, and way. The Apostle aims at that here, when he saith. Those that walk not according to the flesh. As if he had said, you shall never have this righteousness to satisfy the law the sooner because you are the Sons of Abraham, no more than if you were Scythians, or Barbarians. Thirdly, and lastly, the main, and chief 3. Flesh taken for the old Covenant of works. meaning of this place is this, though the other be included, when the Apostle saith those that walk not according to the flesh, but according to the spirit. By flesh, here the Apostle means 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 gospel, or in the way of Christ. There be divers 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 twice 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 righteousness which is of the law saith on this wise. The righteousness 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 saith he, the righteousness of faith saith on this wise; that is, the grace of the Gospel, or the way of faith. So the meaning is this, we near of a glorious privilidg that the righteousness of the law is fulfilled in us, and there is no man in the World can get it by his own works, or in reference to the Covenant of works, no not Abraham himself, but it is merely by Jesus Christ. Therefore if any of you think to have this righteousness fulfilled in him, and go in the old way, to Mount Sinai, to the Covenant of Works, he is deceived, he shall never have it, but by walking according to the spirit: no man can enjoy this privilidg by a Covenant of works, by their own doing, by seeking to fulfil the law of God, by their own righteousness; but they that walk after the spirit: as if he had said, do not mistake me, it is a great privilege to have the law fulfilled for you; but it is not by your own strictness, and zeal: and though some of you go further than others, yet none of you can attain 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 seek it in a way of faith, in another, not in themselves; those that seek it according to the principles, and directions of the Gospel. Now, because I know this Exposition is harsh to many of you; (Though I exclude not the other) therefore I shall endeavour to show you three things. First, I will prove 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 chief 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 go according to the way of faith walk according to the spirit. Concerning the First, that flesh is often taken 1. proved by Scriptures. clearly in this sense, 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 Gospel, Gospel's principles were rightly and savingly practised among them; and after there came some among them that perverted them; and saith he, are ye so foolish that having begun in the spirit, and have had Christ crucified among you, that now you will be made perfect by the flesh? That now you will go, and seek justification, by your own works, and go about to keep the law, etc. Another place is in Phillip. 3. 4. Though I might also have confidence in the flesh, and then he speaks of the privileges of an Israelite: and if you look further, Vers. 7. I count all these loss that I may win Christ, and be found in him, not having mine own righteousness which is of the law, but that which is of the faith of Christ. So by flesh he means the righteousness of the law, which he throws away, for the righteousness which is of faith. Take another place, Rom. 10. 5. Compared with Rom. 6. 14. Saith 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 parallel place: for saith 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, than 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 do 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 chiefly those that walk after toe flesh, in the lusts of uncleanness. Now if you take walking after the flesh for sinful ways, it would be the same, as if he had said, there are divers people that walk wickedly, but chiefly 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 Jews, they were Adam's Sons, that walked in the old Covenant, chiefly 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 walk 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 saith 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 believing 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 believing, presenting to God a perfect righteousness by faith pleaseth God, and then all my works are accepted. There are two words for it in the Original. One signifies to please one that hath been offended: another is pleasingness 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 briefly some Scriptures to show you that flesh is taken in this sense. Now the main reason of it why I believe this It is the scope of this Epistle to be the chief meaning of it, is because that I see clearly that this is the chief drift and scope of this Epistle, and if I may speak without disparagement, there is nothing more methodically laid down; 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 do his best, according to the law, and not by the Gospel, 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 sinful, and the more a man strives to keep the law, the more he sins. The Apostle brought it so near that people were ready to speak nonsense, that the law was sin. He prevents the objection, Is the law sin? O no, saith 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 Gospel, in spite 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 do what he can. A second reason why it is called flesh, is in allusion 2. In allusion to the allegory. Gal. 4. to the two Sons of Abraham: as we see in Gall. 4. 22. The Apostle there, speaking of these two Covenants, he saith, Abraham had two Sons, ●he one by a bondmaid, the other by a free Woman: But he who was of the bondwoman was borne af●er the flesh, but he of the free Woman was by promise, which things are an allegory (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 thrown out with her Children. He proves 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 bore a Child as other Women. But Isaak was not borne after the flesh, all Fleshly ways 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 allegory, there is a great Mystery 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 practitioners of it, and they walk according to the flesh, as Ishmaell did: and by Isaak is meant the Covenant of grace; and those that go 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 said, thou shalt never have this righteousness by walking in the way of thy Father Ishmaell, by Mount Sinai in Arabia, by walking in the law to turn away the wrath of God: but if thou wilt get this righteousness 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 weakness: for Flesh is put for weakness; as the Scripture saith. They are Flesh, and not spirit; that is, they are poor 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 Gospel hath truly taken place in his heart, he hath more strength than five hundred of the other. Saith Paul; I can do all things, I can want, and I can abound, I can go to Prison freely, I can rejoice with them that rejoice, and mourn with them that mourn. Because the spirit that dwells in Christ, and works effectually, the same spirit dwells in us, and works in us. Therefore that is the meaning of it; they that walk after the Flesh; that is, they that go after the law, they are weak, they tug, and are never the nearer Heaven; and if they should live a thousand years they would be no better, but wishers, and woulders, and say I have a good desire to do as the Preacher saith, but I have no power. Let me conclude with one word of Use, from all this that hath been said, which I hope you Use. That few shall 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 Kingdom of Heaven. Doubtless Paul did not look on sinners, and Saints as we do: we account every Professor, let his principles be what they will, either from the first, or second Adam; if he begin to leave sin, and to perform duties, we account him a good man. But the Lord when he comes to judge, he will look further, and examine us, and will (I fear) find abundance that shall never enter into the Kingdom of Heaven, even of those that follow good old Adam, I mean there are abundance of Professors, that have left corrupt Adam in his grossness, and follow good old Adam that is a sprig from that: they will abstain from sins, and they will perform duties, and they will do 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. Therefore you that are Professors, look to yourselves for the Lord's 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 than others, that are honest, spiritual, Saints before the World, before men: for when a man goes to keep the law, every light that comes into his soul intends his resolution; every thing intends it in that course he is in; and he may go to the highest, and be the greatest Professor, and be ready for all duties, and yet be found a stranger to Jesus Christ: therefore look to yourselves. I remember Mr. Belton that blessed man, he divides the World for the fowness of them that shall be saved; saith he the greatest part of the World, two, or three parts of it, are most entire 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 do it in truth: as another godly man saith; 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 legal Professors miscarry in their transplanting. England) and let the Gospel come and be Preached rightly among them, to translate them, let a Minister of the Gospel 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 clear; whereas before there were fears lest they were not righteous, and they did work hard; now let a man labour to draw them to the Gospel, and to plant Christ and the principles of Christ in their hearts, and I fear that there is not one in ten but will miscarry in the removing 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 fear of Hell and damnation is gone from their conscience, when the Whip is gone, they will turn the grace of God into Wantonness. Nay, some will turn down right Enemies, and persecuters of the Gospel, as the Pharisees; and of those that would come in, in all probability, in removing and translating them from the law to the Gospel, there is not one in ten but would turn the grace of God into wantonness, 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 than we conceive of it. Therefore as another godly man saith, we are exceedingly mistaken in judging of Professors, we look 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 ways of walking, after the flesh, and after the spirit, after the law, and after the Gospel. Now I judge him to be a Saint, and a beleiver, and God calls, and owns him as a Saint; though he be weak, and be not so glorious in the eye of the World, as many formal Professors; yet if I see any principles of the Gospel 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 keep fasting days, and days of Humiliation so plausibly (as many that make a Trade of it in this City) 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 natural, man knows natural things, soon Saint knows another, the spirit of God knows the things of God. It is true we all of us have a great deal of flesh, The best have somewhat 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 somewhat of Christ in him. You may see a poor despicable creature, and see a great deal 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, screwed 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 inherit the Kingdom of God. Look to yourselves seriously, especially you that are most emynent, that think best of yourselves, that are ancient Professors, unless you look to yourselves, you may take a great deal 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. Therefore I say we may hence learn to judge How to judge 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 do not judge rightly, we do not judge as God judgeth. We usually judge of men, and things, according to natural wisdom, or according to some distinctions, and desinitions that we have of things, in that natural divinity we have. As for instance. If a man leave his drunkenness, and whoredom, and come up to some kind of holiness in his lips, in appearance, if he come to hear Sermons, and repeat them, and pray a little in his Family, 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 righteousness. And this should be a main 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 prove nothing but faction in the end. But the true communion is when Saints together keep fellowship, Church fellowship, or other upon spiritual grounds. That is, when Christ in his soul, and Christ in mine close together; this is the main ground that makes communion, and fellowship, whatsoever comes in besides that is additional, but if there be a communion of people without this, I say it will prove but faction, but walking according to the Flesh. I should show now what course we should take to bring ourselves to spiritual walking. And Secondly what they should do that God hath brought up in some measure to this condition. But I must leave that till God give another opportunity. SERMON FOUR Rom. 8. 4. That the righteousness of the law might be fulfiled in us who walk 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 beginning of the Verse: that Every man is bound to get him a righteousness to fulfil the law of God. And Secondly, that All those that rightly believe in Christ have in them a righteousness perfectly to fulfil it. And Thirdly, that Those that thus believe, and have this great privilege (for it is the Foundation of all others) they are known, or described by this, they walk not after the Flesh, but after the spirit. The two former I have finished, I entered upon the third the last day; I opened it at large, and proved it to you, and came to make one Use of it. That from hence we may learn how to judge of Use. How to judge who are Saints and who are not. Persons, how to judge of those that are Saints, and those that are not Saints, not according to some kind of holiness they may come up to, but according to the principles they walk by, either as they walk according to the Flesh, or according to the spirit. For I told you there be divers Profesors among us, that it may be, are emynent in the eye of the World, before men, yet when all comes to all, their fasting, and praying, and preaching, and repeating, etc. 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 go on a little further. Therefore 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 signs; for it may be you could not all bear that word) and these expressions are most of them laid down 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 righteousness. And there are many expressions of the same thing in divers phrases. As in Vers. 6. Knowing this, that our old man is crucified, that the body 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 dost not serve sin, Than it is said 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 reign in their Mortal bodies, that they should obey it in the lusts thereof. And in Vers. 13. Yield not your members as instruments of unrighteousness. And in Vers. 14. Sin shall not have dominion over them. So, there are divers 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 soul) 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 do 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 righteousness in Jesus Christ, that hath satisfied the law, and so their sins are done away, that they shall never condemn them. This is one thing. Now a man that walks according to the flesh, he sees not that, neither can see it: for these things are spiritual. Now take a man that walks according to the flesh, that is, according to the most refined principles of old Adam; and he always carries guilt upon his Conscience, he will always be as a man that is rolling of a Snowball, the more he goes on in his Service, the more guilt, and horror. But a man that walks according to the spirit, let him be weak 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 believes in him: therefore 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 himself) and engrafted 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; therefore 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 saith 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 Gospel, 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 laid in the Grave with Jesus Christ; he reckons himself dead to sin. That is another thing. Thirdly, and lastly, from all these expressions 3. They are more holy than 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 do not say there is no sin in them, for than we should lie as John saith, but certainly there is a power in their souls against sin, that is exceedingly transcendent in respect of the best moral men, in respect of the exactest men in the World, that walk according to the law, what else is the meaning of all this. Ye are dead to sin, and sin shall not reign and have dominion over you, and you shall not yield your members as instruments to sin? Shall we turn all this into speculation? No, certainly, there is some eminent, real holiness and power against sin that they had not before. Therefore 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 look a little upon my own soul, or appeal to you, take any man, or woman, that understands what it is to be under the law, what it is to walk 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 look upon himself, what he is now since he hath known a little of Christ, and hath known that he is a justified Person, and that he is dead to the law, and the like. I appeal to you, whether you do not feel a strange power in your souls 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 poor Saint that sees another tugging, and striveing, and wrestling, and bustling with his corruptions, he knows that there is a sweet power in his soul that pulls down the highest, and proudest imaginations. As a godly man saith, 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 between 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 only to hoist sail, and sit down and it is gone, he goes with wind, and tide. So a man that walks according to grace, he can go as a child, and speak loving, and plain words to his Father, and get power over his sins, that all the bowling, and roaring, and crying of another a whole Year together cannot do. It is so, and all you that know what grace is, know it. That is one thing: therefore consider this, if thou walk 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 look 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 down; 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 soul that will not out. Therefore saith 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 find 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 down in this Eighth to the Romans. When a man walks according to the spirit, you shall see this is one fruit of it, a spirit of adoption whereby we cry 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 again to fear; but ye have received the spirit of adoption whereby we cry abba Father. That is one fruit of it, as soon 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 soul like a slave, just as you may conceive of a Spirit of bondage what. man that is taken Prisoner in Turkey what temper he is of, he is glad of a crust of bread, and he fears whipping and beating, and (it may be) killing: such is the temper of a man's soul in a spirit of bondage: when one is in such a temper that he is always in fear of being whipped, and scourged, and he hath hard thoughts of God, and he fears that he shall prove an hypocrite, and the like. Now saith the Apostle we have not that spirit, but we have the spirit of adoption, whereby we cry abba Father. That is, there is a sweet temper, such as is in a loving Child to his dear Father, there is a boldness, a love, and delight, and rejoicing and a sweetness, etc. This is one fruit of it, therefore as far as thou art under horror, and mopeing, and howling, and crying, thou comest short of walking according to the spirit: for thy soul would be always full of sweetness, in the greatest affliction, if there were a spirit of adoption; and under the worst sins thou dost commit, though their would be sorrow yet thou wouldst be full of sweetness and joy. That is one thing. Again, another fruit, and consequent of it, is Raising up of the spirit. that the spirit of God bears witness 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 witness 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 raise up my spirit, to be able to see, and know, that I am the Child of God, for the spirit of a man, knows the natural things of a man, and no more. But the spirit of God witnesseth with my spirit, that I am the Child of God, that is, he raiseth up my spirit whereby I may see, and know, that I am the Child of God: that as before by my own spirit I was able to know whether I were poor, or rich, whether I were sick, or well, whether I were beloved, or hated: So now my spirit is raised by the spirit of God, I am able to reflect upon my self spiritually, and look upon myself as beloved, and chosen, and holy, and called, and justified, and this in a spiritual 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, therefore they are not filled with those expectations, and those earnest desires, that the Saints were ordinarily in the primitive times. Saith the Apostle in this Chapter. The creature groaneth and desires to be delivered: and not only they, but we ourselves, which have the first fruits of the spirit, we groan within ourselves, waiting for the adoption, to wit the redemption of our body. The meaning is, there is no man knows what that glory is, that is to be revealed; nor no man what it is to look for it, and expect it. The word in the Original is (as one saith) as a woman looks for deliverance when her pains are on her. O! she would feign be delivered, or as a man in Prison that looks for his friend out of a window, he puts out his head, and looks, but he cannot get out, though he feign would. Such an earnest hope, and expectation, and desire there is in the Saints that walk 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 spiritual enemies. Vers. 31. What shall we say then if God be for us, who can be against us? etc. And then, there is an absolute dependence upon God for all things. He that spared not his own Son, but delivered him up for us all, how shall he not with him give us all things. And then there is also a patiented suffering of all afflictions. Saith 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 persuaded that neither death, nor life, nor Angels, nor principalities, nor any thing shall ever be able to separate 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 soul; 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 soul. So much concerning that Use. In the next place, as this Doctrine is a Touchstone, Use 3. Trial of our actions. whereby you may try, and judge of men's persons: so hereby also you may try 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 judge 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 try 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 do; for they cannot justify us, that is done already, or if it be not they cannot do it; but all is to be pleasing to God. Now then the main rule by which I am to judge of my actions, it is this, not to judge of them according as they are plausible to men, or according as they have affection, or enlargement in them (as we call it) but we are to judge of our actions chiefly (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 sinful Adam, but from natural Adam, as he is called the natural man, 1. Cor. 15. I say that that riseth from natural wisdom, and invention, and understanding, and memory, etc. it is but flesh, and Whatsoever is borne of flesh is flesh, and as we say, Pepper is Pepper, that is, it is dear; 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 Quest. from the principles of natural Adam be pleasing to God?— Every man knows, that of corrupt Adam cannot; but cannot that of natural Adam? as a man may pray merely by a natural wit, and bravely to please man, and to please himself, and he may preach by a natural wit, and do other Exercises, and do them finely, cannot they be pleasing to God? No, this is a certain rule, that there is nothing Answ. Nothing that comes from natural Adam pleaseth God. that comes from flesh, from a principle of old Adam whither it be naturally good, or evil, 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, lest 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 main curse of old Adam, which was that he should die. Now when the Lord said that Adam should Adam to die as a public 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 soul, 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 public person thou shalt die, that whereas I made, and apppointed 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 righteousness, and wisdom, and good things, that may tend much to thy happiness, and thy posterity, 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 saith God, thou shalt die, I made thee a happy creature, and put abundance of excellencies in thee for thyself, and thy posterity as a public person: but now thou hast sinned, and extinguished all that good. Now I will blast them all, thy wisdom, and thy righteousness, thy soul, and thy body, thy very being, Adam shall die. Thy person as thou art a private man, and as thou art a public man, soul, 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 evil 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 Angel with a Sword to keep the Garden, that he should come in no more. Just so now since Adam's 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 speaks of Jericho when he had pulled down and destroyed it; Cursed be the man that buildeth this City any more. So when God pulled down Adam for sin, the Lord laid that curse upon him, that he should never be a blessing that way any more, God would never look on him, or any thing that should come from him any more: God would bethink himself of another way, but that way he would not meddle with. But now this is our fault, we are still going to build Jericho again. We are every man more apt to righteousness then to sin, such a righteousness as it is; we are apt to go, and build up the ruins of old Adam; when we go about the service of God, and to do any thing for him: or as the people of Israel, Deut. 1. God bids them arise, and go into Canaan, and then they would not, but by and by they would go, and then God tells them they should never go: 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 die: now any one that goes that way is cursed, that goes about to repair those old ruins; no, saith God, do not now anger me in seeking to be holy in that way as old Adam was: We must labour now to go a new way and get the new Adam, Jesus Christ into our souls. This is the reason why (as it is clear, in 1 Cor. Why godly men die as well as other. 15.) men must die, why godly men must die as well as the wicked, It is appointed to all men to die. Why so? The reason is this, because God in Paradise condemned old Adam wholly to die; therefore Flesh and blood cannot inherit the Kingdom of God, no piece of old Adam: therefore he being a public person, and we being in him, that curse must be fulfilled, and we must die. All that belongs to old Adam must die one time or other, Nolens, volens. Therefore as we bear the Image of old Adam, though we have some beginnings of new Adam, yet because we have the disposition of old Adam (I speak not of sin, but) of natural Adam, we are earthly as Adam was; therefore we must lay down this flesh and body, because of that great curse in Paradise, that Adam should die, and all that are of him. But you will say, why then doth not corruption Quest. (that is a part of old Adam) die in the wicked in Hell? You say whole Adam, corrupt Adam, and natural Adam must die: Now the wicked in Hell, they have sin and corruption World without end: for Cain is a murderer, and Judas is a Traitor to this time. It is true, that corrupt Adam in the Saints must Answ. Sin remaining in the wicked in Hell, it is a curse. die; but that comes not by the curse, but it is by Christ, and is a blessing, and that corrupt Adam, sinful Adam, lives for ever in them in Hell, it is a part of the curse; for to live in sin, is to die properly. Now in that we shall have this flesh and blood dissolved, and shall have natural wisdom and the like all dashed out, therein we are common with them, that is of the curse, though God after (by an after game as we may speak 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 die, yet the wicked continue in sin, World without end, even in Hell. I mean 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 walk after the flesh shall die: Why doth he not say the plague of God shall come on them, but they shall die? It is as if he had said, do you not remember that God threatened a curse in Paradise to flesh, and he that walks after that shall die; for God hath said, Flesh, and Adam shall die. And so Rom. 7. Who shall deliver me from this body of death? that is, from this body that God hath condemned to die. Therefore I say whatsoever springs in us, and comes from us, from old Adam, it is a dead thing, that God cursed even in Paradise, and therefore 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 chief 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 Idol of the World, it is nothing but old Adam, a kind of godliness learned in a natural way, a man learned after the old Adam as we learn Logic, 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 Adam's wisdom, and invention, and brave parts, but God curseth the soul; he curseth that Fig tree that it shall bring forth no more. O Beloved that we would not suffer ourselves as children (I had almost said as fools) to be carried on wheeling in a profession of Religion, and to think it enough to carry it plausibly in duties, in observing fast days, and days of humiliation, etc. But that thou and I may be content to let all the Professors in the Town to go before us that way, let them be more gallant Professors in outward performances in all they do: let it be thy care and mine to glean the spirit of God after them; let people say there is such a man made such a brave piece of work, and such a man prayed excellent well, and prayed so long; let us pass by these things, and if I can do a little from the spirit of Jesus Christ; and if God will frame my heart from the Lord Christ, and his spirit, to speak a few words to my Father, this is all I care for. And so for other things. Therefore I beseech you, let this sink 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 do from old Adam makes you proud, you take all in the bulk, and consider not whence you do things, you consider not how much of the old Adam, or of the new there is in your Prayers, and Duties. Therefore, let this be an universal, eternal 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 public actions, if it be not from a spiritual principle, from Jesus Christ, according to the Gospel planted in you, it is of old Adam, and it is condemned, labour to leave that. I shall conclude with one Word more, and Use 4. To expect the fulfilling of Prophecies and promises. that is this, that this being so, that this is to walk according to the spirit. Then we should long very much for the fulfilling of those Prophecies, 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 Prophecies, and promises set down in the latter end of the Revelations, and they are glorious ones, whatsoever the meaning of them is, and I think the chief thing there promised which shall be the height of our happiness, that the new Jerusalem shall come down from Heaven, mistake me not, though it be a consequent, yet it is not chiefly, 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 reform our Churches (though that were a blessing) or that Christ, should come, and reign 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 down from Heaven, and abundance of blessings that shall go along with it. What is that? The meaning of New Jerusalem coming down from Heaven, what. it is, we shall have the light of the Gospel clearly revealed unto us, and we shall have Gospel principles fully put into our souls, which by Antichrist, by Babylon we have been seduced of these thirteen or fourteen hundred years. For that was the mischief of Antichrist, he hath kept us all his reign under the old Testament with Altars, and Sacrifices, and Priests, 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 souls 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 soul, truly it is to build Castles in the air; for let a man take us, and frame us in the Independent, or Presbyterian way, in what way he will, unless the Principles of Jesus Christ in the Gospel be spiritually planted, it will be a fleshly Independent, and a fleshly Presbyterian service. Therefore labour chief for that, and pray the Lord to fulfil that, and then your Government whatsoever it shall be God will reveal it more fully. People are now generally going to build and order Churches, and I know not what, unless the spirit (of the New Testament) govern in the New Testament, it is a vain thing thing; for if we have our former fleshly hearts, that walk according to the Law, and according to the flesh, all the Government in the World will never do 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 coming of Christ. long for the coming of Jesus Christ to glory, for his coming to us, or our coming to him, and the reason of that you shall have in 1 Cor. 15. 49. a glorious word that hath dwelled much in my thoughts. I told you the reason why every man must die a natural death, because of that absolute grand curse that Adam did fall in as a public person, and we being from him we must die. Now here is the comfort of it; a blessed word it is, As we have borne the Image of the earthly, so we shall bear 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 bear the Image of the heavenly. We have borne hitherto, and do bear the Image of natural Adam, we are all his Sons and Daughters, just like him in our wisdom and understandings, and bodies, and souls, poor earthly creatures, natural, frail creatures we are, and by that curse that was laid upon him we must all die, and lay down these earthly Tabernacles, these earthly creatures must be dissolved: As we have borne the Image of the earthly, not only as we have borne the Image of old Adam, sin, and wickedness, and pride, and frowardness; so now we shall bear the Image of the new, not only in respect of grace, and holiness, and righteousness, 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 bear the Image and shape of old Adam, his body, and soul, and senses, and all those must die; so when these bodies shall be raised, we shall as absolutely, and largely bear the Image of the new Adam the Lord Jesus in our body and senses, and all our whole man, soul and body, in respect of substance as well as quality; we shall bear the Image of the second dam as lively and in as large an extent as ever we bore the Image of the earthly Adam. Therefore that is a Not only sinfulness but earthynesse troubles a Christian. great comfort; I will tell you why, because it is not only the sinfulness of a Christian that troubles him, but his earthiness, so many distempers, and troubles, that it is a misery, the spirit is willing but the flesh is weak; there is so much weakness, and earthiness, and frailty, sometimes a man's heart is right for God, yet his head aches, or his stomach 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 soul shall be altered and changed to the Image of the blessed second Adam, we shall put off our earthynesse as well as our sinfulness, and have his blessed complete Image. Now how glorious that shall be, as you never The glory of Saints in Heaven unspeakable. saw the first Adam, but only 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 only 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 means vile, not only in respect of sinfulness, but of dustinesse, of earthynesse, and weakness; that they may be like his glorious body, according to his mighty working whereby he is able to subdue all things to himself; that is, according to his usual manner of working he can do what he will in Heaven and Earth. We cannot conceive what an Imnge we shall have upon our bodies and souls, but according to his wisdom and mighty power whereby he is able to subdue all things, he will do it. Therefore let me tell you this, I find 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 speak of it, What manner of love is this, that we should be called the Sons of God? But yet it doth not appear what we shall be; for we shall be like him. And gird up the loins of your minds, be sober and watch for the glory that shall be revealed. The Saints heretofore, more than half their hearts were in Heaven before hand. That is the meaning of that, Our conversation is in Heaven. Just as you see men that go a long journey, or as you see people that have been plundered, that are returning to their own homes, their conversation is there half a year 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 do, and what they will be, when they come there. So, our conversation is in Heaven, the Saints do 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 do 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 remains, is a little to show 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 show you how you should every one endeavour to attain to it, or to attain it more and more. But I shall leave that till the afternoon. SERMON V. Rom. 8. 4. Who walk not after the flesh, but after the spirit. IT is the Foundation of all our happiness, to have the righteousness The foundation of a Christians happiness. of the law fulfilled in us; for thereby we are exempted from all misery, freed from all our enemies; and thereby we are made capable to enjoy all happiness, and blessedness. For all the misery that man suffers here, and hereafter, is because he hath not a righteousness to fulfil the law. And therefore whatsoever man, or woman it is, that the Lord hath bestowed this great privilege 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 privilege, 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 remain, which I shall endeavour to speak of at this time. First, you that have received the spirit of God, Use 4. Exhortation to those that have the spirit, how to walk. and in some measure do 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 do, 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 wantonness, as many do. And by that I mean 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 (saith 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 shows 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) ye are called to liberty. That The Gospel brings liberty is, there is a freedom, there is a liberty in the Gospel in divers things that did seem to be sinful when ye were under the law, for else what sense can you make of this, ye are called to liberty, only use not your liberty for an occasion to the flesh. For we find that the people under the law, either they made the law stricter, or loser than it was. And there is no man in the World that walks according to the law, but he makes many laws to himself, that Christ hath not made. Now when the Gospel comes in clearly, all those laws that you made of your own head, vanish. Ye are called to liberty: that is, you see more freedom, 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 Liberty, 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 tied by the Law, and therefore you will live more carelessly, and loosely, and sinfully,; take heed, and beware of that. There were some it seems: I am sure there are some now, that all the liberty and freedom they hear off from the Gospel, or by getting off from the Law, it is nothing in the World but that they may go 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 Judas. They are appointed to damnation. And their damnation slumbereth and sleepeth not. That is, they are going on amain, they are going faster towards Hell then any Drunkard or Whormonger. A Malefactor never goeth so fast to death, as these do to destruction; when all the knowledge of liberty that they have is only 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 freedom, that is certain) use it not for the offence of your Brethren. As some there are that when they hear 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 do it. Beloved that is far 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 gain some: So we must not please ourselves, but one another for edification, Rom. 15. and condescend to them of low sort, Rom. 12. Who is weak (saith the Apostle) and I am not weak? 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 legalist, and what have we to do 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 Gospel, and the true way of the spirit of God; when a man knows his freedom, and yet he becomes all things to all men, that he may do them good. There is one word, that I think 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 walk humbly. spiritual, 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 Gospel. the law, he shall be twenty years striving for a little knowledge, or grace, and shall hardly get them: but as soon as ever a man comes rightly to Christ, and to know him, than 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 keep the soul down, for spiritual things when they come in rightly, when the Floodgates are open, they come in as Waves, one upon the back of another. For spiritull Gospel truths, multiply in the soul a thousand fold, one lesson from another, and one Scripture opens another, and then there is no end, and then it is hard to keep the soul humble. Therefore in 2 Cor. 12. When Paul was wrapped into the third Heavens, because of the abundance of Revelations that he had seen (for he had seen and heard things that he could not utter, and speak to others) he was ready to be proud, to be lifted up, and lest 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 soul, not to be lifted up. And this spoils some honest hearts. I hope they are so, and that God will bring them home, that having been kept bare of food, as some Soldiers, that went to relieve Gloucester, when they came home to the City, they killed themselves with eating full, and good food: So when poor souls have gone upon the bare Mountains of Sinai, and then have come to the Pastures of righteousness, they go so greedily, and are so taken, that if God be not wonderful merciful, they will be undone by being lifted up. Therefore beware of this, learn from Paul's example to seek to the Lord to keep your hearts humble. A third thing is this, endeavour to walk simply 3. To walk simply. I mean to keep to the simplicity of the Gospel. The Gospel, though there be glorious mysteries in it to feed the soul, yet notwithstanding it is a plain, simple thing. Now here the Devil endeavours to undo souls, as it is ordinary in this City, when men come once to understand a little of the Gospel, and to taste the sweetness of it, The Devil makes men sublimate Religion into notions. the Devil screws them up to sublimate all Religion into notions, to cleave a hair, and Religion will be all in Ideas and conceits of the nature of God, and of the creature. Whereas the Gospel is a plain 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 plain things. Now these things are accounted nothing: that is the Reason that many among us, they do more and more lose the Word of God unless it be about some sublime notions. If a Minister be upon such points, some high Ideas (for they feed upon such) that is worth the while; but if a Minister speak of things that concern their calling, or their sex, and condition; that is plain, it hath no taste in it, no more than the white of an Egg. It is a hard thing to keep to the simplicity of the Gsopell As the Devil tempted our first Parents, God gave Adam and Eve sufficient knowledge to do his How the Devil tempted Eve. will: and they had sufficient natural knowledge, for they Named all the Creatures, yet notwithstanding she musts neds go from the simplicity of God's will, and be curious, and she must know good, and evil, there was the distinction, good, and evil, thought she what kind of good, and evil, she goes to this sublime conceit, and so was lost. Now saith Paul I am afraid of you lest the Devil should beguile you so I am loath to offend you: for I had rather win 4. To her the comfort of our privileges. you, or else I could instance in twenty or forty conceits and distinctions, of things, Ideas, that are above the simplicity of the Gospel, and that is enough to make us leave them, because they are above the simplicity of the Gospel, and the excellency of the Gospel is not in those Ideas, but in knowing the power of plain things, as the death of Jesus Christ. Every man in Jerusalem knew the death of Christ: but to know the power of that death; keep close to the simplicity of the Gospel. Another thing is this, you that have known a little of the spirit of God, and have enlarged hearts, and enlightened eyes. Let not God rest till thou find the comfort, and power of what thou knowest. O, we know that the righteousness 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 Paul's condition. sort was in thy condition. Phil. 3. Not as though I had attained or apprehended, but I would apprehend him of whom I am apprehended, and I would know the virtue of his death, and the power of his Resurrection. Paul saw something that he did not fully apprehend, but he would feel more of the power of Gospel, spiritual truths, and if he saw that he wanted it, much more we. O, do not content yourselves to have an old, frozen knowledge of Gospel truths, whereby you are able to prove that men are legalists, and that men are under Mount Sinai, and yet have cold, and frozen hearts, cold truths without life: therefore think of minding God of this. Then lastly, labour to take heed that you be 5. Not to fall back from the light of the Gospel. not by any means bewitched so as to fall back from that little light in the Gospel that you have received, it is an easy thing so to do. I do believe, (and it is my comfort, and will be when I am far from this place) that the Lord hath enlightened divers of you to know the Gospel, to know Jesus Christ a little clearer. Now I know not wha● the Lord may do for you: but I say it is wondrous easy, you may under one quarter of a years fleshly Preaching, lose that that you have been under two or three years Preaching a getting. I have known, after a quarter of a years building up of my soul in the knowledge of Christ, and the settling of my faith, and assurance, I have heard one Sermon that hath routed and dashed all that work in my soul. Therefore I beseech you beware, faith is a tender thing; especially the light we have, that is but very weak, and very tender, therefore saith Paul, Who hath bewitched you, you foolish Gallatians, before whom Jesus Christ hath been lively painted? As the word signifies, Christ was drawn 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 go back to Moses, and to Sinai, the Lord help, and uphold us. Therefore 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 counsel Use 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 do that they may be spiritual Christians, that they may walk 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 endeavour to study much the difference between the two Testaments, the new and the old. I mean not the two Books, 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 remains. Study the difference between them: for thereby you lay the foundation of your Gospel- happiness: for there is the misery of many Professors, and will be their misery if they should live a thousand years, 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 prise the spirit. this, to prise the spirit of Christ more than you do. 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 Gospel to be done that can be done but by the power of the spirit. We may do many things in the law by the strength of old Adam: in the Gospel we can do nothing, but the spirit is all. And that is the reason I think (for I speak according to the grace given me) why people now are left so bare, and poor, and confused, and know not which way to go, or what to do, they do not prise the spirit of God. Many men extol Learning mightily, and it is Learning extolled to the disparagement of the spirit. accounted almost Heresy to commend the spirit of God. There are many men, I, and many Professors, that do not love to hear a man in a few modest words to commend the spirit of God: but all must be by study, and reading, and learning, and for the spirit of God it is a plain mere cipher, and there is an end. But my life on it (if I had a hundred I would say so) they shall be beholding to the spirit of God, and extol him before they be taught spiritually; they shall be willing to lay down all their learning (as I have seen a learned godly man of late) even with the Plowboy. I do not say, but that learning is good for some Learning of what use it is. uses, and God may bless it to help a man to express what he knows, the better: but as I told you, Adam must die, he cannot by it come to know one jot, of the spiritual meaning of God in the Gospel, or one jot of power or assurance, to be happy, or to do any thing for God: towards this, all learning is not worth a straw: therefore labour to extol the spirit. And if any of you have a mind to learning, go on, I discourage you not from it; learning is a thing in another Element; take pains and diligence to be learned; it is good to do so. But if thou wilt be a Gospel Christian, thou must thank the spirit of God for all. Saith Paul for all his learning, I am not sufficient to speak a good word, and he was a learned man, that Festus said, Much learning had made him mad. Beza in his Comment upon 2 Cor. 11. Where the Apostle saith, Are they Hebrews? so am I. Are they Jews? so am I. Saith he, I never read in any Latin, or Greek Author, so much eloquence, and elegancy 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 less do a good work. The will of God not known till we extol the spirit. As long as thou keepest the spirit an underling; as a cipher, as many of the clergy, and learned men, they extol learning to the Heavens, and many of them upon purpose to despite the spirit of God; as long as they do 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 praise the spirit, and prise the spirit. If you have any thought of Christ, thank the spirit; if you have any glimpse of him in your soul's worth any thing, praise the Spirit. That is the reason that the Saints in the Book How Saints of Old spoke of the spirit. of God, speak not of the spirit of God, without some special epithet of commendation. Guide me by thy HOLY spirit, and saith another, thy BLESSED spirit, and thy GRACIOUS spirit, and the spirit of GRACE. saith another. They never speak of it without some word that shown their love to it, and their high esteem 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 Prophecies in I say, and Joell. The SUN shall be darkened, and the MOON shall be turned into blood in that day; Saith he, the meaning is, all the excellency that a man naturally hath, his learning, and endowments; in the days of the Gospel, when the spirit shall come with his light; when God shall exalt the spirit, The Sun shall be turned into darkness, and the Moon into blood: Men shall not so much esteem learning from Books, but learned, and great men, and Scholars shall come to one classis, and one rank, and form with simple people, all waiting on God by his Word through the spirit. A man can take his Boy from School that hath his Latin and Greek, and send him to the University, and he assures himself that he shall be as good a Minister as his other Son, that, it may be, hath served the spirit seven years, this is our way, and a hundred more, whereby we basely slight and disdain the spirit of God, and do not honour him, and therefore he will not honour us. Thirdly, if ever you will be true Gospel Saints, 3. To be led by the spirit. you must suffer yourselves 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, etc. 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, hear, and consider, whether the spirit of God hath not put it in thy mind, and would have thee study it, and would have thee compare Scriptures. And when thou comest to do any action whatsoever, not so much to advice, with this man, or that man, but what saith the spirit (I mean according to the light of the Scriptures) hearken to that more than what all the World faith. Therefore I have known some men that in their whole lives have often missed the will of God, in circumstantial things usually, it may be for a year or two, or three and they have missed it again in another thing, and in another thing. And when they have examined how this comes about, they can say if they had harkened to the spirit of God, they had not done so, but they harkened to men, and so went against the dictates of the spirit, in their conscience, they would hear what this man said, and what the other man did. But now the spirit will say to them, you see I would have showed you the right way, but you would not give me scope, but made a cipher of me. And for my one particular I do not yet see how I should ever have missed the will of God since I knew him if I had harkened to the spirit of God, if I had but observed so much light as the spirit had put into my heart. Now we Balance the spirit with this man's example, and with the other man's opinion, and so, come home by Weeping Cross. Therefore give scope to the spirit, I mean not against the word, or above the word, but still I mean the spirit of God working according to the Scriptures, and no otherwise. Another thing, and a special one is, I wish you for the mysteries of the Gospel to study the 4. To study Scriptures without men's glosses. Scriptures in the simplicity of them without the glosses of Men: For a man in extremity must do that that a man that is not in extremity would not do. We have brought ourselves in such slavery to Men, that we must take that course that another sober man should not. I mean thus, when ever we go 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 Baptism, what need I go to the Scriptures saith one, we have it in such, and such men's Writings? And so we forestall the will of God, that we are blinded, and cannot see it. Therefore if you will see the will 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 divers languages. Books that will read the Scriptures in divers languages, and show the Original, and open the tongues; now when I see a word in English, and doubt of the meaning of it: then I will go 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 half a dozen Scriptures, to open one Scripture by. And it may be I have some books that take 3. To press Scriptures on the soul. some Scripture, and press it upon my soul, as Doctor preston's, 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 mean in respect of age. When we are Children, and young, we use not Spectacles; it may be at twenty, or thirty, or forty years old, we can read without Spectacles; but when we come to fifty, or sixty, than 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 men's glosses; but when we are older Christians and stronger Saints, we should learn to read better without Spectacles; we should daily make less use of men's Books, and more of God's Book. That whereas before a man turned over twenty Authors upon a point: Now he can go humbly to God with his Bible, and without Spectacles he can see what the will of God is. Therefore lay aside Spectacles sometimes, and only take the spirit of God, and compare Scripture 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 again. come to be spiritual, Gospel-Saints, you must be borne again; 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 mark our Saviour's reasoning, John 3. Nicodemus asks Christ which was the way to Heaven? And he tells him, Verily thou must be borne again, or thou must be borne from above, or else thou canst not see it; Nichodemus wonders why he must be borne from above, saith he, Shall I go into my Mother's belly, etc. Saith Christ, marvel 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 again. So I say, whatsoever you do by the power of nature, by your own wisdom; by your own righteousness, or your own strength, all comes but to this, but to flesh, and whatsoever comes of flesh is flesh; Flesh cannot bring out the spirit no more than a thorn 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 again. 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 council of the Holy Ghost, 6. To pray for the spirit of wisdom, and revelation. and that is in Ephes. 1. 16, As Paul prayed for them, so do thou pray for thyself, and there is all the reason in the World that thou shouldest. I cease not (saith 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 wisdom, and revelation in the knowledge of him. Pray for the spirit of wisdom and revelation in the knowledge of Christ. Slight 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 wisdom and revelation. So much concerning the directions I had to give you. There is one word of Information, and with Use. 6. The true ground of persecutions and divisions. that I will conclude: From what I have said before concerning the flesh, and the spirit, learn 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 merely 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 down. Therefore you shall have these two in every Town, in one Church, in one Family, in one soul, 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 mean not only corruption, but whole flesh, fleshly wisdom: The wisdom of old Adam is enmity against the wisdom of the new; the righteousness of old Adam is quite contrary to the righteousness 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 souls as clearly as the Sun, and people keep a coil 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 Gospel 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 Gospel's 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 centre of all division) and they cannot attest divisions they cannot make a party, and give railing, for railing, and strife, for strife; they cannot but love their enemies, and bless them that blaspheme them As James saith, Whence come all wars? You think they come from your zeal 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 Saint's weakness. This is the cause also of the weakness generally that is among you. It is not wickedness that troubles a Saint, but weakness: it is not positive ills, but weakness. And whence is this weakness? Because he walks after the flesh. The spirit is powerful, but the flesh is weak. 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 far as they are flesh they are weak enough. But where the spirit is, there is power: I can do all things, saith Paul. I can preach the Gospel from Jerusalem to Illyricum: and I shall come to you in the fullness of Christ. A man would think he had been mad; but it was the strength of his spirit. A poor weak Christian he doth nothing but wish, and would, and confesseth his sins to day, and falls into it again to morrow, and then confesseth again: 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 powerful, and all the precepts of it have a power through the Knowledge of Christ no ground of licentiousness. spirit for a man to keep, and observe them. Men talk that the learning of Christ, and the knowledge of the Gospel is to make men lose, and licentious. It is true, carnal, vain hearts, the better any thing is, the worse they be: but assure yourselves, concerning true Saints it is false: for the only way to be lively, and lusty, and fruitful in good, is to know Christ more according to the Gospel. Let men please themselves, and say so as long as they will, they shall be but poor old barren creatures. You will be wishing, but you shall never overcome your sins. I have known 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 do it, when they were in that way, without the clear knowledge 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 carnal men, that were as Dogs that returned to their Vomit, yet the common knowledge of Jesus Christ did make them clean from the pollutions of the World, and did give them power against their sins, what then will the spiritual, effectual, knowledge of Christ do? Therefore never entertain any prejudice against Christ, or against his Gospel, or against his spirit, and his ways: for if there be any power in this World, it is there. All the rest is but a flourish, but a show of mortification, when the heart is as full of lusts, as a Toad is of Poison. There is no true mortification or holiness but what comes from Christ, and his holy spirit. SERMON VI. Rom. 8. 5. For they that are after the flesh do mind 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 shown you that there was a great privilege to Scope of the words. all true Believers, which indeed is the chief of all Privilege, for it is the inlet of all mercies, and the principal deliverance from all evils. It is contained in the beginning of Verse. 4. That the righteousness of the Law might be fulfilled in us. In the latter end of the Verse I shown the persons more largely described, to whom this privilege doth belong; that is, Not those that walk after the flesh, but those that walk 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 walk 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 privilege, by drawing one thing from another. The maine was, They walk not after the flesh, but after the spirit. I, but that is a general word, and how shall we know that? Saith he, you shall know that also by this, They that are after the flesh do mind fleshly things, and they that are after the spirit do mind spiritual things: You shall know whether you have the righteousness of the Law fulfilled in you, if you walk not after the flesh but after the spirit. And you shall know that also by your minding, by the frame of your minds; if you walk after the flesh you will mind fleshly things, if you walk after the spirit you will mind spiritual 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 mark 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 Commandments; and we know we keep his Commandments by another thing, and we know that by another thing. So that I say the scope of the Apostle is to clear unto the Saints their right and title to this great privilege; and also withal, to convince those that are carnal, that they are without it, and to show them their great misery in being so; for you shall see after, how, as he discovers them, so also he shows their misery, he saith they are enmity to God, and they that walk after the flesh must die, etc. Now that we may go on briefly to handle this a little to you; you may take the Doctrine as it lies here in the words: (for I will not, nor need not frame it otherwise) That, Those that are after the flesh do mind the Doct. They that are after the flesh do mind the things of the flesh. things of the flesh. Only remember what I said before, for it is of great concernment; for that great privilege depends upon this: If you have the righteousness of the Law fulfilled in you, you must be those that walk 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 do mind 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 help 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 flows. As Saint James saith, Jam. 3. 11, 12. Doth a Fountain send forth from the same place, sweet water and bitter? Can a Figtree (my Brethren) bear Olive-berries, or can a Vine bear Figs? You know that a Figtree bears Figs, and a Vine-tree bears Grapes, an Appletree bears Apples, and a Peartree, Pears, and every Tree, and every thing will work according to its principle. Make the tree good (saith Christ) and then the fruit will be good, such as the tree is, such will be the fruit; such as the Fountain is, such will the stream be. And when a man's principles, the frame of his heart is nothing but flesh, then of necessity 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 spiritual there a man will mind spiritual things, he will love spiritual things, he will do spiritual things, he will delight in spiritual things. That is one reason of it, And the second is this (for I will give you but Reas. 2. Carnal men know not spiritual things. these two, because the chief thing that I intent at this time is the opening of it) fleshly, carnal men that are after the flesh, they must mind fleshly things: because they know not spiritual things, they understand not spiritual things. Or if you will, (and it may be that word hath something more in it) 1 Cor. 2. They perceive not spiritual things, they do not ken and Perceive them. Now you know that a man minds not (I mean look upon it as the acting of the understanding) a man cannot mind, but what he knows: a man cannot think of things he knows not. That is the reason to prove that poor 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 known. As in that place of the Corinthians; A natural 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 Knowledge the mind cannot be good. That is, till a man have a stock of knowledge of things, he can never act his understanding and mind, about it. There are two short reasons why those that are carnal, 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 being after the flesh. And Secondly, what is meant by the things of 1. What meant by being 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 carnal, for so they read it in Latin, Qui carnalis, etc. Men are said to be carnal, or after the flesh three ways. 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 carnal. As in Rom. 7. Saith Paul, speaking how spiritual the law is, but saith he, I am carnal, 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 ye not carnal? (saith Paul) have ye not need of milk? are ye no● Babes? When I hear there are such divisions, that some are for Paul, and some for Apollo, and some for Cephas. Are ye not carnal? are ye not after the flesh? That is, is there not a World of corruption in you? doth not corruption rule, and bear sway, over that little grace that is in you? So in Gal. 6. 1. If any man be overtaken with sin, ye that are spiritual restore such done. That is, as if he had said, there are some carnal and they cannot keep themselves from being overtaken freequently with sin, and much less can such restore others: but a spiritual man, one that the spirit hath prevailed in some measure over the flesh in, keeping him from the foils, and falls, that weak men fall into, and making him able in some measure to raise, and heal others. Now so we are not to Understand it here in this place, when he saith, They that are after the flesh. Secondly, a man may be said to be after the Flesh, or to be carnal. A man that is a true Saint may be 2. When a Saint doth a carnal action called carnal, when he doth some one action that may in a sense be wholly carnal. For a Saint may do an action that he, nor none about him may perceive any thing but carnality 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 took him, and began to rebuke him saying, be it far from thee Lord; this shall not be unto thee. This was a Fleshly Speech a mere carnal Speech. Christ was going to Jerusalem to die for Peter, and for other poor 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 me: for thou savourest not the things of God, but the things of men. Thou speakest as a carnal fleshly man, thou hast no taste of spiritual things. If thou didst look on it spiritually, thou wouldst rejoice, and pray the Lord to help thee to suffer in that temptation with thy Master, or to make a spiritual use of it: but thou art carnal, and savourest of Flesh, Now when the Apostle saith here, They that are after the Flesh, do mind the things of the flesh, he doth not properly mean that neither. But thirdly and lastly, a man is said to be after the Flesh, when he is in his pure naturals; when he 3. When men are merely carnal. is merely carnal, 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 far 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 evil, 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 general. But, that you may understand it a little better. I will show 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 deal about, and look after, the things of men. But the things of the spirit of God, in that 1 Cor. 2. You have divers expressions The things of the spirit. of them. Vers. 9 They are the things that Eye hath not seen, nor Ear heard, nor hath entered The things that eye hath not seen, etc. 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 carnal man hath ever seen 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 deep, because no carnal man can reach them, and in Verse 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 foolishness 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 seen, and the things of the spirit are called the things that are not seen: the one are said to be temporal and the other eternal. The things of the Flesh are temporal things that may be seen, that is, not so much seen with the eyes of the body; but he means that a man, every carnal man may perceive and understand them. All the things of old Adam, a mere natural man is able to comprehend them: but the other things are things that are not seen: that is, that eye hath not seen, nor ear beard, nor hath entered 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 seen of them, but God reveals them to the least Babe of his own Kingdom. 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 sense: there is fine refined wisdom, and understanding, and prudence, which the spirit of God usually slights, and despiseth; Where is the wise and the disputer, etc. 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 himself calls it Earthly. I am from the Earth; I speak earthly; he is from above, he speaks Heavenly and spiritually. It was Earthly in comparison of Christ, though there was some Gospel 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 loss. of these things. The things of the flesh there, they are those things that Paul once accounted gain to him, and those things that Paul now accounted loss 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 gain, a great gain to him; he lives by his wit, and his wisdom, and it is a mighty gain to him to increase; and build up old Adam in him. But when a man comes to spiritual things, he accounts all these things loss, I account them loss, saith Paul. Now the things of the Spirit, were those things that Paul desired to win, and to gain; in the Things behind and before. verses following; That I may gain Christ and his righteousness. 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 particular expression, only I would point out the descriptions to you, as the holy-Ghost lays them down. 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 known 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. Therefore 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 own 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 man's own, and that are Jesus Christ's. For saith he, All seek their own, and not the things that are Jesus Christ's: all seek their own things, the things that make for old Adam, that make for the Flesh, and for man's self. 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 enduring meat and the things of the spirit are called one thing, Martha Martha, thou art cumbered 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 sown among thorns, it is said, the deceitfulness of riches, and pleasures; and the lusts of other things; who knows how many, it may be a thousand, two thousand other things, the things of the flesh are endless, 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 Vain, and excellent. thy day the things that belong to thy peace. In Jerem. 2. 8. they are called, things that do not profit, vain 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 general, according to the description The things of the flesh in particular. of the things of the flesh in Scripture. But now in particular, I will sum up the things of the Flesh, or of old Adam, (one or other of which Fleshly men do wholly mind) to these three heads. The first is to establish their own righteousness, 1. To establish man's own righteousness by the law, to procure to themselves justification by their works. This is the masterpiece of old Adam: for, I told you, that man is more prone to this then to sin, though he be prone to that also; and old Adam works stronger towards his righteousness (such as it is) in a forbidden way, then to sin. Therefore it is said, Rom. 10. 3. They being ignorant of God's righteousness, went about to establish their own righteousness, went about to establish their own righteousness. He speaks there of the Jews. The word in the original is, they went to make it stand; just as a tottered house that every blast is ready to throw down, and it must be underpropped on this side, & on that side to keep it up: So every fleshly man in the world, this is half his work, to make the Babel of his own righteousness to stand; he is always peicing, and patching, and doing some good work, 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 do to be saved? and we see when they came to Christ, it was always with this, Master, what shall I do to be saved? As if he had said, I know it must be by doing, and I am willing to go about it to frame some kind of righteousness, or other: Therefore in Joh. 6. say they, What shall we do to work the works of eternal life? saith Christ, This is the work 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 mind fleshly things; when people mind, and cast projects, and ways to procure righteousness to themselves, or justification to their souls, any other way, then only by the Lord Jesus Christ. Men may be, as it were, drunk sometimes, and mind neither heaven nor hell; but there is no fleshly carnal man, when he is his own man, but he thinks there is some good work or other that he must do, either giving, or lending, or building an Almshouse, or giving to the poor, or somewhat to get him a righteousness: 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 die: it was the first and the greatest curse that ever was in the world, when God said to old Adam, he must die; it is a general rule, all old Adam must die, either thou must get that piece of old Adam that is in thee to die, or thou shalt die with it, one of the two. Then another thing that is called the things of 2 Carnal privileges. the flesh, it is carnal privileges, either men that are Fleshly, mind their justification out of Christ, or else their carnal privileges; 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, etc. and so the Jews in Mat. 3. Joh. 8. and 2. Cor. 11. They were apt, as to establish their own righteousness, so, to glory in their privileges; we are the children of Abraham, we were never slaves, nor Servants. We have not their privileges to glory in, yet this is a main piece of old Adam, a great part of the things of the Flesh, outward privileges, let them be Church-priviledges, or what you will; when people rejoice, and mind and contemplate outward privileges, and do not regard the inward power, nor what is in, and through and by them, this is but flesh. I fear you will not bear with me, you will account me your enemy for telling you the truth: but I am persuaded, there are many among us, that talk of churches, and government, and ordinances, and privileges, and yet all is but flesh, and you cannot well judge of them by their strictness in it; for flesh will go as strictly in its way as the Spirit: but it is to be feared, that divers build of it, and glory in it; and it is a great part of their religion: I warn you in love to look to it, and if those privileges were taken away, as Christ takes away the privilege of being the Children of Abraham from the Jews, such people would be poor carnal 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 fulfil sinful lusts. all old Adam is included in these three things) that fleshly men mind, is to fulfil 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 general) 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 seems to those 3. heads: so I say, these are the fleshly things that all Carnal people mind: all their thoughts throughout the year, every one runs, either in stablishing their own righteousness, or in glorying, and contemplating their outward privileges, 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 carnal 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 happiness 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 always 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 work. Or they are exercised about the things of hope, 2. The things they hope for by Christ. that is, they are contemplating and rejoicing in their happiness by Christ, how their persons are justified, and their sins pardoned, and the righteousness of the law fulfilled in them, and all in Heaven and earth bestowed on them. As Paul saith, Phil. 3. This is our Religion, we glory in the flesh as if not, but we rejoice in Jesus, we have no confidence in the flesh, but we rejoice in Jesus, that is, in all the happiness we have in Jesus Christ. Or thirdly, and lastly, the things of the spirit 3 Obedience to the will of Christ. are the will of God, or the commands of Jesus Christ: they always study how they may obey, and fulfil the good, and acceptable, and perfect will of God. So, that a Saint, if he be spiritual, he is always, either acting his faith, and increasing, and strengthening that; or he is contemplating his happiness in Jesus Christ: Or studying which way to glorify God, to know what part of the will of God, he knows not; and to study what part of the will of God he knows, and remembers, this is his excercise. And let this suffice to show what the things of the Flesh, and what the things of the spirit are. Now the third question briefly 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 spiritual Saint oft thinks upon Fleshly things in a spiritual manner, as to consider his sins, to bewail, and to mourn for them: and he may mind, Earthly, Worldly things, to provide things honest, to provide for his Family, as the Apostle saith; he may think of his business. Therefore the holy Ghost here doth not use the word Frounesis, but Frounena, Frounesis signifies prudence, or discretion, or providence in business. He doth not use that, lest we should think that the holy Ghost forbids to provide, to be mindful, and careful of Worldly business, but Frounena, that signifies a further thing, as I shall show presently. Now than you must understand this also, 2. The understanding is not only meant. that when the Apostle saith, they mind the things of the Flesh. The word doth not only signify the understanding, but it signifies all the affections also. I could give you divers places of Scripture where this word is set down to express the working of any affection in the soul. 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 particular, 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 carnal. A Christian hath outward Worldly things in an outward Room, and Jesus Christ next his heart. There is (saith one godly man) a closet in the heart of a Saint, only to entertain 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 Core, and quintessence of the soul. Now a godly man may have many hurries of Worldly things, and lusts cross and come through, but the core of his heart is for God, and for holiness. 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 shown the meaning of that word before, I shall not now go on further in that. Secondly, a man is said 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 carnal 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 taste, and delight in such kind of things. Put a Fleshly man about Worldly, or carnal, or if you will about sinful business: O there he is as a fish in the Water, there he is his own man, he is well; but put him about any spiritual thing, let him come to learn a little for his soul; or let his Neighbour come to teach him, and admonish, and reproove him, he is upon thorns then, he hath no taste of it at all: now if thou be a Fleshly man thou mindest Fleshly things, that is, thou dost not only in thy understanding consider of them, but thy soul relisheth them; there thou art thy own man, when thou art in the midst of the World, and the Flesh, and earth, and hell: therefore look to thyself. Thirdly, to mind Fleshly things, is when the 3. When the stream of the soul goes that way. stream, the main of the soul goes upon Fleshly, earthly, carnal things; when the things of God are but by▪ business to a man. It is not so in a spiritual 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 main stream of his soul is upon Jesus Christ, there he excerciseth himself day and night, as David speaks. Fourthly, when a man doth study and plod continually 4. To study and plod for fleshly things. upon Worldly things, upon Fleshly carnal 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 Latin, 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 than care, there is a kind of solicitude, it is addicere animam, it is a word that signifies when a man addicts himself, when he is given wholly to a thing; when a man is addicted, and gives his mind wholly to the World, to fulfil his lusts, or to enjoy his pleasures, this is to mind Fleshly things. Then fifthly, and lastly, it is when a man, doth judge of things according to the Flesh. Non est Cogitare, etc. 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 again, I would not look 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 fleshliness not by the spiritualness 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 carnal man judgeth of things carnally, as they are fleshly, and carnal, and as old Adam is set up; so he judgeth by carnal arguments of spiritual things. Thus I have as briefly 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 opportunity. 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 spiritual things. this. Hence we may learn and see what the reason is, why divers people notwithstanding all the means used, even among us in this place, and in other places, why they cannot come to understand any thing of Heavenly things; of spiritual things. What is the reason? Because they mind them not, and why do they not mind them? Because they are fleshly. I have wondered oft times, and I do believe in my Conscience that had I been here but a twelve month, and had taken any natural thing under Heaven, had I read a Lecture of Philosophy, or of Logic, or any thing in your Trades, or State business, there are none either great or small, but could have given some account what the man had said: and yet there are some among you that though we have been speaking to you as the Lord hath enabled us, almost these two years, yet you are as ignorant, and as unknowing in any thing that hath been said, as if you had been a sleep, or had been in your Graves all the while. It is a wonderful thing that no word should stick, nothing in the world of all that hath been said. If we should ask some among us, do you remember any one passage, or any one thing, that the Preacher hath spoken of these two years? 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 hear not; that was the plague upon that people in Isaiah When a man's mind is taken up with other things, a man may ride by the door, and one may say, did you see such a man? he came by your eye; I saw him not saith 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 hear not. Many times a man hears a sound, and is near enough, yet hearing he hears not, so it is with many among us, the Lord pity them, my heart is ready to burst every day, more, and more to consider, and think of it; hearing they hear not all the year long, there is not one notion, or exhortation from the word that sticks on their souls; the reason is, they mind not, they mind the things of the Flesh, they are feeding some lust, they are providing for some fancy, 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. Hear O Heavens, and give ear O Earth, I may well say so of divers among us, hear O Heavens, and give ear O Earth, for the Lord hath spoken, I have nourished, and brought up Children, and they have rebelled against me. The Ox knoweth his owner, and the Ass his Master's crib, but Israelld oath not know, my people doth not consider. Hear O Heavens, and hearken O Earth: As if he had said, I expect that Heaven should hear, and that Earth should hear, as soon as this people, and yet there is nothing further from hearing then Heaven, and nothing dulier than the Earth, and yet the Prophet would Preach to Heaven, and Earth, before he would to this dull peoplo: and saith he, The Ox, and the Ass know their owners, but my people have not known me. Why? They do not consider, they do not mind. So you do not mind what we spoke before; that, you that are drunkards, and Whoremongers, and Swearers, that wast your Estates, and souls, and bodies, in the service of the Devil, that you are under the curse of God, and must perish, that there is nothing that you do that is pleasing to God, till you be borne again, 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 go home when Sermon is done, and say there was a great Company, a throng, and he Preached a little too long, and we must go to him again after Dinner, and so you mind not, the Lord Jesus pity you; that is the reason that you are ignorant, and will be World without end, because you mind not spiritual things. And this is the reason also, why you have carnal Why people care not for God's Ordinances. people that care not for the ordinances of God, they care not to use those means of grace, that the poor Saints do; why, they mind not spiritual things, they are like Gallio, he cared not for those things; he was busy about natural things. It is likely he was a wise, judicious man, but he cared not for these things: So to hear Sermons, or discourses, or conference of thy Neighbours, or at thy table, of spiritual things, thou art like Gallio, thou carest not for them, and therefore thou respectest them not. Therefore desire the Lord to put his Law in thy mind. O! the main misery of a man is in his mind, the man is nothing but his mind in a manner; the main happiness 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 main work. So also for the poor 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 spiritual Christians, you can easily cousin and cheat them, and take away all from them, and they bear it very well: Why so? they mind not earthly things, fleshly things. Let the Devil come with all the policy, and power of hell to cheat them in spiritual 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, poor 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 spiritual things: As a cutpurse that comes into your shop, and a man minds other things, he may easily steal: So the poor Saints are made poor and suffering, because they mind God, and heavenly things; or else I tell you, if their minds were not employed elsewhere, a Saint could be as cunning, and as wise, and worldly as thou: but thou mayst easily steal any thing from him, and cheat, and cousin him, because his mind is upon other things, it is upon heaven, and those blessed things. Therefore learn that one thing, learn to understand that the main of thy happiness, 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 Israel up, it is said, the misery came upon their minds, blindness of heart is happened to Israel; that is, blindness of mind, there was the main. And there is the excellency of the Saints. When Paul saw nothing but flesh, yet he rejoiced in God, in the law of his mind: therefore look on it, as the fountain of all good and evil; if thy mind be fleshly and carnal, thou wilt mind fleshly things, and love fleshly things, and walk fleshly, but if the Lord sanctify thy mind, the Lord will give thee sanctified affections. SERMON VII. Rom. 8. 5. For they that are after the flesh do mind 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 privilege: the greatest that I know that a man can have, that the righteousness of the law might be fulfiled in us. For it doth protect a man from all evils; for all evil is founded upon this, that a man hath not a righteousness to fulfil the law: and he that hath this privilege it doth lead him to the enjoyment of all good: for if a man hath a righteousness to fulfil the law, than there is nothing that can keep the Creature from a full enjoyment of his Creator. Now this privilege being so great, the Apostle shows us who they are that are Partakers of it, who have the actual enjoyment of it: for the worst Fleshly carnal man, may come to be a Partaker: but he shows who are for the present, and saith he, they are those that walk not after the flesh, but after the spirit. That is a sure way to know, and distinguish them, but it is a general way; and therefore the Apostle draws down some particulars from this general, that are more known, and easy to be discerned. As in 1 Joh. 5. 1. You shall see there the same kind of reasoning, saith the Apostle, Whosoever beleiveth that Jesus is Christ, is borne of God. How shall we know that we do believe? 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 keep his commandments. And how shall we know that we keep his commandments? They are not greivious, and so he goes from a more general to a more particular thing. So the Apostle in this place, after he had given a general, he comes more particularly to show it. They that are after the flesh, do mind the things of the flesh, but they that are after the spirit do mind the things of the spirit. As if he had said, if you do not know whether you walk in the flesh, or in the spirit, I will show you, I will instance in one thing, I will pitch The bestthing in a carnal man is his mind. upon the best thing that is in a natural 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, than his will is so, and his affections, and actions, are so. And if the mind of a man be upon spiritual things, than 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 walk after the flesh, they do mind fleshly things, and those that are after the Spirit, do mind spiritual 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 carnal Fleshly people, do know so little of the things of God, though they have so much means, and Ordinances, and have time to enjoy them, and have Ears to hear, and Books to read, and yet they know nothing of spiritual 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 carnal man is the fleshlynesse of his mind. of reasoning, that the Apostle useth here, you may learn this; that the main and chief misery of a Fleshly carnal man, is the fleshlynesse, and carnallnesse of his mind. As the chief happiness of a Christian, the choicest piece that is in a Christian, is the spiritualness of his mind: so the worst piece in a carnal man is the fleshlynesse of his mind. Therefore the Apostle doth pitch upon the worst piece to demonstrate the rest, he that is after the flesh minds fleshly things. As if he had said, you may easily guests at the rest, if the mind be naught. You are wonderfully mistaken when you see a little of your misery you complain, O, I have a weak memory: when I am hearing spiritual things I think they are written upon my heart, but I presently forget it, and I am passionate, etc. 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 chiefest Seat The mind the Throne of Christ or Satan. for Jesus Christ, or the chiefest Throne for the Devil. If Christ be in thee there is his Throne in thy mind; and if Satan, the Prince of darkness, be in the, there is his Palace. Therefore you shall read in Luke 12. Christ throws out the strong man, the Armed man. Now what is the royal seat that the Devil 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 chiefest faculty of the soul, so the reasonings of the mind are the chiefest acts of the mind. Now the strong holds of Satan must be thrown down, and be brought into captivity to Jesus Christ, every thought of them. If thine eye be single, saith Christ, the whole body is full of light, but if thine eye be evil, the whole body shall be full of darkness. You know that if the eye have light in it, the hands have light to work, and the feet have light to go, and a man knows where he is, what he is doing, and whither he is going, but if the eye be dark the whole body is darkness. Just so, if the eye of the mind have spiritual light in it, than all the whole man hath light, than the will hath light, and the affections, and the actions, all have light, but if the eye be dark, if the mind be dark, the whole body is full of darkness. If the Coachman (as a godly man saith) be The mind the Coachman of the soul. blind, than you know where the Coach must be. The mind is to the soul 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 drunk, than all goes out of order. Therefore you shall find that when God in God inflicts the greatest misery on the mind. Scripture doth express 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? Israel 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 speaks of Reprobates, he takes a word that is the same in the Original, and Reprobate is the worst word that is in the Scripture: for it is far 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 show the The great happiness of a Christian in his mind. chief happiness 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 do 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 go amiss: and so poor Paul, when he was struggling 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 chiefest happiness of a Christian to have his mind sanctified, and of all miseries this is the worst, to have a carnal, unsanct ified mind. But it may be you will say, what is the misery of Quest. a fleshly mind? Give me leave in a few short words to set it out Answ. The misery of a carnal mind in 6 particulars. unto you, I will tell you what the Scripture saith of a carnal mind, and I desire you to consider of it, and O that God would help us to come out of our formality, 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 carnal mind. First, the Scripture saith, the mind is blind, Secondly, that it is vain. 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 darkness, that is the word in Ephes. 5. 8. For ye were sometimes darkness; 1. It is blind. you were not only dark but darkness itself. There is not the least spark of spiritual light in thee, if thou be yet in the flesh, if thy mind be fleshly. Secondly, it is vain, What is that? The Gentiles that walked in the vanity of their minds, 2. It is vain. they became vain in their imaginations. What is a vain mind? Vain signifies empty in Scripture, as Solomon saith, I saw all things under the Sun that they were Vain, what. vain; that is, they are empty, they have no good in them. So if thou be a carnal man, thy mind is vain, 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 empty. Christ saith, thou shalt not call thy Brother Racha, that is, empty, but thou mayst say so of thy mind, thou mayst say I have an empty mind, a mind that is Racha, that is, empty. Therefore saith Solomon, The words of the godly are as choice silver, but the heart of the wicked is little worth: as one godly man saith, his very heart is not worth a halfpenny: so I may say of all thy thoughts, that art yet in the flesh, all thy thoughts through the year 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 speak 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 putrefaction, it is full of superstitious thoughts, full of Lusts, full of evil imaginations, that are abominable to God, and that rot thy mind, and make it worse and worse, and make it stink before the lord The ploughing of the wicked is an abomination to the Lord, the nearer you come to his heart, the more abominable it is. 4. It is polluted: thy mind being carnal, every 4. It is polluted. lawful thing, every indifferent thing, makes thy mind fouler and fouler. And take heed, take heed poor soul, after all 5. Reprobate. this, that thy mind prove not to be a reprobate mind, you shall have the word in Rom. 1. 28. you may find in that Chapter that the people had a little natural knowledge of God, but they did not know him as God, but became vain 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 retain God in their knowledge, God gave them over to a reprobate mind, etc. A mind void of judgement, as it is in your Margin, because they had a little knowledge and regarded it not, God gave them up to a reprobate mind, to a mind void 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 than this, and 6. It is proud. that you will think were very strange; it is not strange to say, there is one thing in the mind that is worse than to be Reprobate: and yet thus it is; the word is in Colloss. 3. 18. It is called a proud mind. 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 vain, and rotten, and polluted, and it may be reprobate (I fear it, I fear it) Proud mind what. yet notwithstanding thou hast a proud mind. What is that? If thou compare it with Ezek. 28. 2. Thou dost set thy heart as the heart of God; there is no carnal 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 knowledge, yet notwithstanding, that he should conceive that he is wise as God, as full of knowledge as God is in a manner; 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 poor carnal man that thinks he is grave, and wise, that he knows 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 learn this Lesson, that if thou art a fleshly man, thy great misery lies in thy mind; and therefore do not complain so much of the streams as the Fountain; go 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 learn, 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 fountain of all thy actions, of all thy affections. And therefore do not say, Sir, though I can talk but little, and though I swear, and be drunk sometimes, 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 top of the Chimney, I am sure there is a greater fire within: if wickedness be in thy Tongue, there is a treasure of wickedness in thy heart. If a man hath nothing but baseness and wickedness, and sinfulness in his life and conversation, I will never believe that that man hath a good heart, for if the heart were holy, 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 learn from hence Use 4. Christ died. not for all alike. (if you will give me leave to show my judgement. For I speak against no man; but show what God by his grace hath showed to me) as I conceive that it is not the will of God that we should conceive that Jesus Christ did equally die for all men, and redeem all men. To say nothing of other Scriptures; for it is a great controversy, and divers godly men do 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 pass that he died for all, seeing there are but some saved? You will answer, that some believe, and some do not. Then how is it that some do believe, and some do not? Surely if Christ died for all men alike, than it must follow that surely some men have power to believe and some have not. But this Scripture saith plainly, that the mind of a carnal man minds carnal things, nay the mind of a carnal man, his best part is open enmity to God, it is contrary to God: And the Scripture saith, that we are dead in sins, therefore a carnal man cannot do any thing that is spiritual, a man that is dead, is altogether fleshly he cannot believe, 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 Purchased Salvation for the soul, 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 God's terms: so that it sets up a power in man, that if Christ died for all alike, than this makes the difference, that one man believes, and another doth not, and then a man hath power in himself to believe: whereas this Scripture saith, that naturally we have fleshly minds, and can mind nothing but fleshly things. Therefore let us extol God, and go to him, and desire him to work on us, and acknowledge that naturally we are blind, and dead, and can do nothing. Then lastly, let me shut up this point (for I Use 5. Consider whether you be fleshly minded or no. shall omit somewhat more that I had to say of it) every one of you consider your own souls, 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 do mind fleshly things (consider of it) the Lord saith you must die, They that walk after the flesh must die, whither you be profane people (as that is the ordinary distinction) people that live in gross sins; or whether you be Professors of godliness, that mind earthly things, as many Professors do, you are in a terrible condition. For you shall find in Philip. 2. Even in, Paul's time, saith he, I have no man like minded, who will naturally care for your estate, for all seek their own. All, what all is this? He doth not speak to carnal men; for he wrote to the Phillippians that were good people, but he saw among them abundance of Professors that did seek their own, 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 relieve the poor Saints, and the like? to do it naturally and freely? For all seek their own, saith Paul; that is, we can show you Professors enough in every Parish, in every Congregation, in every Regiment, in every Company, that seek themselves, there are but few that are otherwise, there are but few that naturally seek the things of God. And that you may see what a fearful thing it is (that you may look to it) you shall see in, Chap. 3. 18. For many walk of whom I have told you often, and now tell you weeping. And so in 2 Cor. 12. Beloved, I do 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 profane 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 down on their knees, and worship their Belly: but they were such as did take more care, and pains for their Belly, and did rise earlier to look 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 look for the Saviour, etc. Therefore to conclude, this is my meaning, that all that are Professors in this self-seeking age, wherein one may go with a Candle (as the Prophet saith) through Jerusalem: a man may go with a Candle from Westminster to the Tower, to look 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 fearful thing it is? and how the holy Ghost sets it out here, that their end is destruction, and Paul speaks of it weeping▪ Therefore let it be thy work now to look to thy mind, though thou profess to be a Saint, whither it be natural to thee to care for thy self, but to do for God, but now, and then; and it may be after many persuasions thou mayest be brought to do something for God, and for the people of God: but it is natural to thee to look to thy self, and to thine own honour, and thy own place, and preferment, etc. The Lord help thee to look to this. SERMON VIII. Rom. 8. 5. For they that are after the flesh do mind the things of the flesh, but they that are after the spirit, the things of the spirit. I Have spoken of these words in general, 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 privilege to have the law fulfilled in them, are those that walk not after the flesh, but after the Spirit. That we may find, whether we walk 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 faculty to judge the rest by, so I will take the chiefest act in that faculty, 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 (doubtless) The chief 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 Scholars 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 immediately flows from the understanding: therefore if the reasoning of the soul be carnal, the whole soul is so, and if the reasoning of it be spiritual, the whole soul 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 walk according to the flesh, from those that walk according to the spirit, by the reasoning part, for saith he, Henceforth know we no man after the flesh, yea though we have known Christ after the flesh, yet now henceforth know we him no more. We do not saith he, henceforth walk 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 himself were here, we would not look 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 died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. We know saith he, that we are spiritual, 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 died for all, that is, did die for others, then surely we all are dead: And we reason further, that if one man did die for us, and we are suffered to live, we should employ our life, not for ourselves but for him that died for us. This kind of reasoning we have, that walk 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 known to him, to keep that in my mind, and to fix it so on my thoughts, that I could not pass it by, and I usually judge in such cases that God doth often do it for your sakes. And therefore according to this method, we shall observe this Doctrine, or this lesson, that Doct. Carnal men guided by fleshly reasoning. Those that are according to the flesh, or that walk according to the flesh, are swayed, and guided by fleshly reasonings, and those that are according to the Spirit, are swayed and ruled by spiritual reasonings. True Gospel Beleivers are ruled and swayed with spiritual reasonings, and all carnal, fleshly men are ruled by carnal, fleshly reasonings, For such as the mind is, so is the whole man, and if your reasoning be right, than I dare say that all the acts of your mind are right: for that is the chiefest, you may judge of all the acts of your mind by your reasoning: and therefore we cull out that for the trial of the rest. I say carnal men are swayed, and led, with fleshly reasonings, and spiritual men with spiritual reasonings. And this is the most distinguishing Character that I know in the Book of God, between a Christian and another man. And as the Lord presents it unto me I shall a little open unto you these terms, reasoning, spiritual reasoning, and fleshly reasoning. That you may understand these, you must conceive that there are three sorts of minds in the World: and therefore there be three sorts of reasonings: Three sorts of minds. For our Reasonings are according as the mind is. There is first, a corrupt mind, as you have it 1. Corrupt. Ephes. 4. The old man that is corrupt, that is (to speak in your language, or according to your thoughts) a sinful mind, a mind that is exercised about sinful things. When a man's mind is an evil one, simply evil. Secondly there is a natural mind, 1 Cor. 2. at 2. Natural. the latter end, it is called there, the natural man. where I would have you observe by the buy, that the mind is called the man there, the natural man, that is, the natural mind. The natural man knoweth not the things of God; that is, the natural mind, for a man is denominated by his excellentest part, which is his mind, as I told you before. And there is also the spiritual mind, which is 3. Spiritual. called there, the spiritual man. The spiritual man judgeth all things; that is, the spiritual 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, do reason merely sinfully, according to that in 1 Cor. 15. The Apostle useth their carnal phrase, Let us eat and drink 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 drink, and feed our lusts, etc. 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 Heir 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 rational man; and though some men be called unreasonable men (as I shall show by and by) yet there is no man but hath reasonings in him, either corrupt, or natural, or spiritual. There is no act that a man doth, but there is such a nimbleness in the understanding that it presently draws 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 natural reasoning, and 2 Natural. 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 speak 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 blasphemy; they reasoned right, and true, as far as natural light could go, but here is the difference between natural, and spiritual light, natural 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 natural reasoning. Why? because it was true according to their principle, had he been but a mere man they had reasoned very well: but it was natural 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 Peter's reasoning was rather natural then corrupt. Master spare thyself: it was natural, and not corrupt reasoning: because it is good for a Servant to give good counsel to his Master. But this was but natural: because though it were honest, in a natural way, yet it was lame, it wanted a principle that was spiritual, to see that it was needful, and necessary that Christ should die (according to the counsel of God) rather then that all the elect should perish. Thirdly, there are spiritual reasonings. As 3. Spiritual. there is a spiritual mind; so I say there are spiritual reasonings in all godliness. For all godliness, and every piece of it (as I shall show) is carried upon reason, only it is spiritual reason. Look upon the whole bulk of godliness, you may divide it into three parts. It consists, Either in believing, and doing. Or in obedience, and doing. Or in suffering, and doing. All a Christians life is spent, either in believing, 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 fancy of them, but clearly upon reason, and the best reason in the World, as I shall show you anon. First, for believing, look to Abraham, who is 1. Spiritual reasoning in believing. our pattern, our copy. 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 whom it was said, that in Isaak shall thy seed be called, accounting that God was able to raise him up from the dead, etc. Accounting, or as the Greek word is, reasoning, that God was able to raise him from the dead, from whence he received him in a figure. It is said that by faith Abraham offered Isaac, his only 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 ancient Woman, and his only son, and a son of whom the Messiah should come. Now there must be a great deal of reason to persuade such a godly Father to kill such a hopeful Child, to put him to death, to whom God had given the promise of all blessings, to all Nations. Surely there must be a great deal of reasoning before he could be persuaded to do this, and yet he did reason that God was able to raise him from the dead. The word reasoning in the Greek 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 go, and kill him, will dash all the hopes of my salvation. But on the other side, spiritual 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 again, and therefore I will go, 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 seems 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 blood, but reasoned from that promise, So shall thy seed be, What was that? God called him out in a clear night, and shown 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 pass, and therefore it is said, in hope, above hope, he believed. What shall I speak of Moses? you have it in that Chapter, they say, old men are twice children, but Moses being 40. years old, refused to be called the Son of Pharaohs daughter: some might think what a madness this was? the text gives the reason, he reasoned, or he, Esteemed the reproach of Christ, greater riches, than the Treasures in Egypt; that is, he reasoned thus, here I am in great honour, I may be called the Son of the King's Daughter, and here I have hunting and hawking, and riches, &c, and yonder are the poor people of God making brick, and there they have burdens laid upon them every day, and are sighing, and groaning, and making spiritual 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 sin for a season. Thus you see in these instances that faith goes all upon reason, upon spiritual 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 died for all, then were all dead. And further, this is an other conclusion, He died for all, that they which live, should not henceforth live to themselves, but to him which died for them, and rose again. There is no act of obedience, that a Saint under the Gospel doth, but it proceeds from Gospel, Spiritual reason, Christ died, God reveals this in the Scripture to me, and he seals this to my soul, that he died for me, when I was the veriest 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 days 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 think that the People of God take so much pains to deny themselves, and to be carried on in such hard rough ways, but that they are carried on in a way of spiritual 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, than heirs, heirs of God, & joint heirs 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 saith, he put all the sufferings on the one side as light things, as short things, and the privileges of the Saints on the other, that we are sons, & heirs 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 undergo sufferings with Jesus Christ, considering the gain, and the loss putting them both together in the Balance, 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 (saith 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, work for us a far more exceeding and eternal 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 deal of affliction, and yet notwithstanding he did not faint, he was able to go on, and suffer; Why so? Not fantastically, or rashly, as many a carnal man may do, 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 work to us an exceeding eternal 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 spiritual 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 work, 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 external weight of glory. And saith he, We do not look at things that are seen, for they are temporal, but at things that are not seen which are eternal. We look at things in a spiritual way; and thus saith he, I bless God I do not faint: and thus we have opened the Lesson to you, that they that walk according to the flesh, are led by carnal reasons, and they that walk according to the spirit, are ruled by spiritual reasons. Now before I come to prove the doctrine unto you, to make way for it, because in my apprehension it is a spiritual thing (as I shall show you hereafter) There is nothing that I know in this blessed Book, that may help you in a clearer way to discover your estates to you in a spiritual 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, than the mind, and we may better understand both, than the man. And therefore that you may understand this, I will lay down three things before hand, before Three things premised. I come to prove the Doctrine, or to apply it. The first is this, that there is in all godliness, in 1. Godliness hath the best reason every part of it, excellent reasons, there is the purest, sublimest, excellentest reason in godliness. Beloved, I may say, and say truly of godliness in a spiritual sense, what ever you may say of Logic in a natural way. Logic is the art of reasoning, that is the definition of it, it is the right Art of reasoning, so godliness is the right art of spiritual 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 natural Logic. Now in that you have other kind of reasoning, as conjectures, and probabilities, and other topics; 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 civil, yet in God's 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 margin. Now what is it to be absurd? you say when a man carries himself ill-favouredly, 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 Town is garrisoned by the King, therefore London hath the plague, this is absurd. Now all the actions and do of wicked men, they are absurd, there is no more hold of them, then of a rope of sand. A wicked man may have natural reason, and corrupt reason enough, but he is an unreasonable man, he hath no spiritual reason. Ground of Saints constancy. And hence it is, that godly spiritual men are so constant in their Spirits, and in their ways; 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 natural things, the difference between 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 carried by fancy, and he hath not reason to rule, and sway him. Now you know a man doth not do, and undo things like a Child. See what difference there is in a natural way, between a man at full age, and a Child at three or four years old; so much, and more difference there is, between a godly, spiritual man, and a natural man: and that is the reason, that when a godly man, hears a natural 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 knows, he will not be constant. Take men all along in these wars for some years 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 show, for a blast, and so are turned about with every wind like a Weathercock, and all this for want of spiritual reason. Why the Saints are comfortable in the worst condition. Moreover, it appears by this, why the Saints that are godly, and spiritual 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 knows how to rejoice 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 rejoice, and sing, they can rejoce in tribulation, as well as in prosperity, but now men that have not faith, that are not spiritual, though they laugh loud sometimes when they are in Prosperity, yet when affliction comes they are down again; and this comes from hence, not because godly men are mad men that they can rejoice in Chains as men in bedlam do; but it is from spiritual reasoning. When they are in affliction they can reason. I am now in much shame, and poverty, but I know that they that are in Christ, all shall turn to their good, they are Christ's, 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 thorns, that end in smoke, and smother, and ashes: O, the godly are endued with a great deal of spiritual reasoning. And hence it was, because there is so much reason in godliness, that the Doctrine of the Gospel of Jesus Christ by a few Fishermen, and contemptible men, without any force of rme, without any Sword drawn, they have been able to break the great Emperor of the World, and to plant Religion over a great part of the World. It is true, there is no natural reason in it in the World, that a hundred, or half a hundred should go forth, and tell a Story of a man that was a Carpenter's son, a poor man that was at last hanged upon a Tree by the Jews, and buried in a Grave; and for a company of poor men that had no oratory in the world, to go 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 do 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 natural reason to persuade them to, and there was no Sword to Command them; for their Commission was only to tell men, that if they believed, they should be saved, and if they did not believe, they must be damned, and yet we see the Gospel hath prevailed in many Kingdoms of the World, more or less. Now when Mahomet came, he comes as a great man, and when he was asked, how will you prove 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 Gospel came not so. Now you must not conceive that the Gospel works like a charm, that it works upon men like mad men, but hence it comes to pass that though there be no natural reason in it, nor the wisdom of men yet they speak in demonstration of the spirit: they speak the wisdom of God to them that are perfect. There is spiritual reason in every piece of that Doctrine that is able to satisfy a man: and were there not stronger reason than any is in the World, men would never yield to it. Thus I have given you a few hints, to show you that there is abundance of profound reason in godliness. Besides, when we see that godly men are so meek, Gentleness in gody men whence it is so gentle, so easy to be entreated. Whence is this? From the strength of spiritual reason that is in them. As it is in natural things, you know women are the weaker Vessels, the Scripture saith so, and they are more apt to be froward than 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 bear unkindnese, it is the glory of a man to pass by an offence; it is the wisdom of a man to pass by an injury. Now as it is in natural things between a Man at full age, and a Child, such a difference there is between godly, spiritual men, and natural men; most natural men are froward, and peevish, and very ungentle, and hardly to be entreated: but the godly, as far as they are godly, as far as they have the wisdom that is from above, they are made gentle, and easy to be entreated; because they have spiritual reason. As for instance, suppose a man offer another a great deal of unkindness, and speak very ill of him; natural reason will say, why should he do this? or why should I bear it? But spiritual reason comes in, and saith, When they curse, do you bless, and the Scripture teacheth me, that Christ loved me when I was an enemy, and so should I do to others. There is nothing that may provoke a godly man, but if he hath the use of spiritual reason, he may keep his heart meek, and calm as may be. Now you must not think that the Saints are stocks, or stones, for a Saint hath as much apprehension as a natural man hath; but he hath spiritual reason, that he can shape the wrong done him, in a spiritual Mould, and so carry himself meekly, and quietly. Moreover, there is reason in godliness, 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 midst of the mist, when all others are at a loss, and know not which way to go: a godly man can by spiritual reason seek out his way, as there is a full instance in these times, all carnal men are at a loss, and think that all Religion is gone into confusion, and one Governor is gone, and another come, and one man is of this opinion, and another of another; the whole World, even those that are mere Spectators, they know not which way to go, yet now the Saints that are spiritual 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 spiritual reasoning, that the view and contemplation of their lives past is so sweet to them, and affords them so much comfort, as far as it was Religious, whereas they remember their sinful actions with shame, and natural actions with sorrow. When we come to be men, we cannot endure to think of our carriage when we were Children, as making little houses of straws, and of clay, etc. When a man comes to be a man he rejoiceth more that he hath gotten such a house, and purchased such land, and he rejoiceth in his Wife, and Children. There is more pleasure in the remembrance of a rational act, then of a fantastical, though when we were Children there was more pleasure in a fantastical act then in a rational, as a Child hath more pleasure, and will, to make Pies of clay, than a man hath to purchase a House and Land. So look 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 spiritual duties, lasting. you are ashamed to think of your drunkenness, and cozening, etc. and you look upon natural acts with sorrow, but look upon any spiritual 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 sign that they were spiritual, otherwise the comfort of them would vanish away. Those things that we do out of reason, have a more lasting sweetness, & comfort then those that we do out of lust; that is the reason that if a man did a thing for God, though it were forty years ago, yet the sweetness of it is fresh now, it is not so in natural or corrupt actions, you befool yourselves in the one, and blame yourselves in the other; but spiritual actions, you rejoice in them. Godly men not taken with temptations. Again, from this it appears that there is reason in godliness, because godly men are not caught with chaff, they are not caught with lusts, as natural men are: you know little Children, how you may catch them with a Baby, or a top, and a scourge, all the year about, you may feed their fancy by bringing them some new toy home, but a man of forty years old you cannot please him with a baby, or with a Horse of wood, etc. Such is the difference between a natural man, and a Spiritual man, you may please a natural man, and catch him with a good Office, or some such thing, but take a through, full grown, spiritual man (as we have blessed be God some instances, in the Army, and in the Parliament, and City) you offer him chaff when you offer him these things, when you would tempt him to leave God, and to embrace the World. That German 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 appears to you that in godliness there is agreat deal of reason. Nay let me add this before I go further, there The best reason in godliness. is the profoundest, and most excellent reason, and reasoning that can be in godliness, and I will demonstrate it to you in three things. That there is reason you have heard: Now I shall show 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 godliness there is a light 1. There is a new light in the soul. put into the soul, 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 natural things is very uncertain, and dim and dark, by reason of Adam's sin, you see in natural things how imperfect Arts are, as Physic, etc. Why? because the principles are few, we gather some things from herbs, etc. the principles are not clear, but such men have tried such, and such conclusions, and so they make up an argument, but this is but dim. Secondly, there are in nature but dark, and confused principles: for reason is a deducting of 2 Natural principles dark. one thing from another; reason is a dividing, as if you should see the river Nilus, they draw the river from the main Channel 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 dark principles, and therefore we cannot draw things certainly: but in godliness, there are such principles, that every thing in the Gospel, is called clear 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 drawn: So than the meaning of it is, that all the principles of the Gospel they are clear, and plain; they are demonstrations, infallible to a spiritual mind: a carnal man may doubt of them, but we speak wisdom to them that are perfect. Thirdly, and lastly, the faculty of the soul whereby we do apprehend this light, and in which we retain these principles, it is a great deal more exc'llent. I say the faculty, that is the spiritual mind: for I told you before, there were three minds, This spiritual mind is nothing else but the new Spiritual 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 mind we have naturally cannot receive spiritual things. Therefore it is not only a new quality, there is something 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 soul a capabillity, a faculty to apprehend and reason upon Spiritual 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 faculty, the natural faculty, is corrupt with lusts. The old man is corrupt. And when I say the old man, you must take the natural Old man what. man, as well as the sinful 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 rain come upon it, but if rain fall on it, it makes it decay: so the natural mind, the natural Sin corrupts the natural faculties. faculty in Adam before he sinned was great deal more clear, and therefore Adam was a better naturalist than any man, than all the men in the world; Adam was a better Navigator, a better Physician, a better any thing. But as sinne raised the Law of God out of man's heart, so sinne begun to rot, and corrupt the natural excellencies of man, as his mind, etc. and that right reason that Adam had before his fall, you see how he did name all the creatures, and what wisdom he had, but after his fall, sin 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 rain come in but two or three days, the Timber will not be much rotten, but in time it will spoil it, So we see after, when sin came to increase more in the days of Cain, man was more tainted; and yet surely, then natural knowledge was more excellent than now it is, for you see what inventions they had Gen. 4. of music, and building, and Tents, and many things that they invented in Arts. But you will say, it is an easy thing to make Tents, and Organs. It is an easy thing to perfect a thing that hath been 5000. years finding out, but were you now to find out the thing, it were not easy. Now I say that sin doth rot, and rust the nature of man more, and more; and as sin gets head more; so more, and more it will rot the faculties of man: but the faculty 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 piece than he did the old; and this grows more and more: & therefore seeing there is clearer light, & excellenter principles & a profounder faculty, there must needs be a more blessed, and glorious way of reasoning in a spiritual way then in a natural 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 godliness. you that are the people of God, to take heed of that devise of Satan whereby he would persuade the Saints that there is no reason in godliness. Reason is a word that is much prejudiced among Professors: and if a man speak of reason, they are ready to slight it, and say, show me Scripture; as if sound spiritual reason, and the Scripture, were contrary one to another; they are ready to say, what do you talk to me of reason, show me a Text for it: It is true, we must not talk of carnal, corrupt reason, that is abominable, nor of natural reason, that is too short; but we may, and must in any thing belonging to godliness, take in spiritual reason, and if it hold not with spiritual reason, do not admit of it, let it be what Opinion it will. Most of your wander and mistakes do arise from want of observing spiritual reason: we reject reason, and go and take a place of Scripture, and so hand over head go along, and not deduct things, as Paul, and Abraham did. But beware of this, for there is nothing in godliness, but thou mayest find sound reason in it; there is no absurdity in godliness; absurdity belongs to wicked men that have not faith. Take heed of rejecting all kind of reason in godliness; reject carnal reason, and expect godliness to be above natural reason, but if there be not spiritual reason in what thou dost, 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 carnal, that you would come in, and receive Jesus Christ, that you would embrace Christ, and godliness 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 weak, and come not up so high as to action, and contempldtion; but you know what takes with them, Riches, and Honour, etc. 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 fancy, saith Christ, Come, and buy of me gold, and Raiment, and milk, and honey, and Kingdoms, and Crowns, and whatsoever the nature of man is capable of. But there are some that feed not upon sensual 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 intellectual man that studiest the contemplation of things that belong to the understanding if thou Godliness hath that that will exercise the intellectuals. wilt come to Christ thou shalt find such matter for thy understanding to work on, rational 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 rational company, and Books suitable to their understanding, you could never content them: for indeed that is a greater delight by far which is suitable to the understanding, then that which fits the fancy; and therefore when that is fastened 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, etc. in a natural way, if he come to study the Arts, he will slight riches. So if ever you will draw the man to godliness, you must give him something that will delight him, delight his intellectuals. Now I say, there is that in godliness, 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 wisdom doth cry cut in the Streets. The meaning is, Jesus Christ, who is called Wisdom, is inviting poor sinners to come to him, Receive my instruction, (saith he) and not silver, and knowledge rather than choice gold. Solomon, or any wise man would prefer Instruction before gold, and silver. For wisdom is better than Rubies, and all the things that may be desired are not to be compared to it. These are sensual things, what is there more in a ruby, than a pebble but only the fancy. Now Wisdom is better than rubies. And wouldst thou know where to have this wisdom? I wisdom dwell with prudence, or with suttlety, as some read it, and find out knowledge of witty inventions: there are not in all the World such witty inventions, as there are in godliness. A Christian finds out more witty inventions in a spiritual way in a day, than a hundred natural men do in all their life time. And inventions in a spiritual way, are fare more taking with a man, than those in a natural way, come to me, and I will give thee knowledge of witty inventions, such matter for thy invention to work on, as thou never hadst before, I will discover such as shall satisfy thee. I have known one once, that was ready to be distracted, because he could see nothing in the world that could satisfy his understanding, he saw all the world was but a whirlpool of vanity, and vexation, and just as he was going to turn mad, God let the manifestation of Jesus Christ into his soul, and that satisfied his understanding, there was a fit Christ only can satisfy the understanding. subject, there was all the choice reasonings in the world to work on: there was enough to satisfy his will, and to keep him in his wits, and to make him comfortable, and joyful, or else he was confident he should have been distracted. For in natural things there is a little comfort, but always a man looks upon the back of it, he looks behind it, and saith, what shall I do when this is gone? Now when Jesus Christ comes in, he satisfies the soul; a man looks not behind Christ's back to say what shall I do, when Christ is gone? but he and he only, is enough to satisfy a man: therefore art thou a man given to contemplation, and study Arts, be advised by Jesus Christ, this is the way to find out rare inventions, to come to Jesus Christ, & study the deep things of the Gospel, and there thou shalt find out witty inventions, and devises world without end. One word more, and I have done; lastly, hence it doth follow clearly, that godly men that are Use 3. Godly men the wisest men truly godly, and spiritual. I do not say every paltry hollow-hearted Professor, but a godly spiritual man, is the wisest man. Why so? Because he hath the most excellent, and profound reason, he hath a mass of rationality, that the world knows not of: we may say of a godly man, as the Heathen said of a learned man, a learned man hath four eyes, and the vulgar have but two, so a godly man hath three eyes, and a natural man hath but two, and scarce that; a natural man can reason things, but it is with a corrupt, or a natural eye; but a Saint can reason with a spiritual eye. Natural men have but a little dark light in natural things, but a spiritual man can reason in natural things, and in spiritual too, Wisdom is justified of her children. If a Ploughman should come to Oxford, and hear their disputes in Logic, or Mathematics, he understands not the terms, and would think that they were mad, yet wisdom is justified of her children; they that know what those Arts are, they will say they disputed very well. So the world condemns godliness, and thinks that godly men are mad men: but Wisdom is justified of her children. You call it foolishness, saith Paul, but We speak wisdom 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 Fool are put in opposition, the one to the other; the wise man is the godly man, and the fool is the sinful man, let him be as wise as he will be. And excellent is that word, 1 Cor. 2. 15. methinks it is a word that Spiritual man judgeth all things. should take with us, He that is spiritual, judgeth all things, yet he himself is judged of no man. What is the meaning of that? that is, put a spiritual godly man, with any natural man in the world, let him be never so wise, he is able to see through the natural man, and to know his principles, by which he goes all along, and the end he aims at, and what he is like to do, but the natural man is not able to judge of his principles. As you see he that hath a dark Lantern, he can see every body as he goes, but no body seethe him; and that is the reason Why natural men in place do little good. that natural men do so little good in their places, because they cannot discern other men. We have seen brave men employed about actions and designs, but they cannot judge spiritually, and therefore they do not prosper; Why? because some Flatterer comes, and cheats them; they want their dark Lant horn, a godly man is able to see through a natural 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 knows how to judge spiritually, which the other cannot do. That is the reason that a godly man in a Committee, or a few in the Army or Parliament, they can tell how far other men will go, and how fare their principles will carry them towards God, or any good work; Who sit to be employed in public matters. therefore I would to God this poor Kingdom would be wise at last, that if there be any business that requires wisdom, either in Parliament, or Army, or Committee, or City, that they would put in godly men; they have their dark Lanterns, they can see through things, and will not be taken with chaff 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 business look so much to our kindred, or Neighbours, or carnal 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 do not thus, I fear we may repent it when it is too late. SERMON IX. Rom. 8. 5. For they that are after the flesh do mind 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 Gospel's Beleivers are ruled, and swayed with Spiritual reason, and all carnal, fleshly men are ruled by carnal, 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. Natural, reasoning. Spiritual, reasoning. I premised three things, before I could come to prove the Doctrine. The first was this, that there is excellent reason in all godliness; there is reason, and the best reason, as I shown you at large, and made two or three uses of it. Now to go forward a little, the second thing, briefly that I must premise, before I prove this lesson, it is this: that, The reasonings of the Soul, are the highest, Second thing premised. and excellentest acts of the mind. As the mind or understanding is the highest faculty of the soul; 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 Christ's, or the Devil's chief Throne. If Christ be in the soul, he keeps his Palace in the mind: if the Devil be in the soul, he keeps his Garrison in the mind. So the reasonings of the mind are the chief strength of the mind, the immediate flow of the mind. The whole acts of the soul 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 Kitchens, and Sellars: so the soul, the mind is as the New River, the reasoning of the soul, 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 chiefest, and supreme part of all the actions thereof. Therefore if the mind be naught, the whole soul is naught, if the reasonings be naught, the whole soul, and life is naught also. But, because I would pass from that, the use of it in a word is this, that Hence we see the reason, why the wisest men, the most rational men, are usually the worst men; because Use. The most rational 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. Therefore 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 rational, 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 Independent, 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 do it. As now in the Army fight abroad, usually they do not take great, strong Garrisons, but little petty ones are taken to and again, daily. So, not many wise men are called, God takes some great strong Garrisons: for it is a strong Garrison of the Devil, when a great Davils strongest garrisons. learned man is without the spirit of God; it is like Ports mouth, etc. fortified strongly, God may take away the weapons of the Devil, and the Principal Ordnance he hath, is carnal reasoning, but God doth it not ordinarily. It was a saying of a godly man, and a rational one too, he shaken his head and said, I wish many times in the year, 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 natural reason comes in, and hinders faith, and crosseth spiritual reason. Reason is so troublesome, if it be carnal, and natural, 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 endued with Learning, or reason, but the spirit of God. Go to any Parish, or Town, or place, and talk with any man about Heavenly things, and ask him why he doth think 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 darkness, and our Moon into blood. That is, all these glorious natural 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 spiritual reason, and hear 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 chief distinguishing Character. do with them. There you have two things. The third thing I shall premise, is, that the reasonings of the mind are the chief 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 chiefest main way, whereby to know the whole man whither he be fleshly, or Spiritual. In natural things, the more essential the difference is, the more certain, and sure it is, and rationality is essential 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 four; but this is not so certain a Character; but when you say man is rational, that distinguisheth him from all birds and beasts. So there are many things in godliness 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 external; but his reason is essential to him, you may know him above all these by his reasoning in his soul, that is the most essential thing to a Christian, as reason in it self considered, is most essential 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 godliness but an hypocrite, and a wicked man may come up to it, unless it be this, to be carried on by spiritual reason. As for instance, a wicked man may know God, he may have a great deal of knowledge of godliness, and (to our eyes) of the spiritual estate of godliness. Heb. 6. He may be enlightened, he may discourse well, and Preach excellently, and Carnal men may go far in Religion. Pray spiritually, he may have much knowledge, and all the Saints in the Country may account him constantly a chief Professor, and a most excellent Christian. Nay he may love all good things in a sort, or for the most part; a natural man that is but commonly wrought on by the spirit of God, he may love prayer, and hearing, and Reading, and giving to the poor, and other good works, he may love, and delight in it, as Herod did to hear John speak, he may love it for some carnal circumstances about it, and though he love it, yet all runs upon the Wheel of carnal reason. As for instance, I love very much to give to the poor, 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 quarrel with them if they come not, but it is to hold out my vainglory, not out of spiritual Love in my soul. So there is no piece of godliness, but it may be clothed with such circumstances, that a natural man may love it, an hypocrite may do every thing in godliness, 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 flows from spiritual reason, and he doth good from spiritual reason. As for instance; I do not give to the poor to keep correspondence, and to be well thought of, and because I would be accounted such a Professor, no; but I do it from spiritual reasoning, Christ loved me, and therefore I will love my Brother. So whatsoever a Saint doth, spiritual reason draws him; and this is the most essential Character that distinguisheth an Hypocrite from a true Christian. It is not loving or knowing, or doing of good, but it is the Wheel that it goes on, whether it be spiritual or carnal reasoning. But may not a good man do some actions, from natural or corrupt reasoning? how is that then a Quest. sure Character? A good man may do an action from carnal reasoning; Answ. How a good man may be moved with natural or carnal reason. but a carnal man can never do good from spiritual reasoning: as that speech of Peter in advising of Christ not to go to Jerusalem, it was partly natural, and partly corrupt reasoning. But that you may see this clearly notwithstanding this, you may discern him hereby, that In the first place a Christian is moved by spiritual reason, and in the second place he may be moved by natural reason: as suppose there be a good Minister that is full of grace, that desires to do 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 souls of poor people; that is the first, but next he saith, and blessed be God that there is a way to support my Family; natural reason is tied to spiritual, as the little boat is to the ship. Secondly, though a Saint may be carried to an 2 A Saints general course by Spiritual reason action with corrupt reason (that he pays dear for) yet the whole course of the life, and actions of a Christian flow from spiritual reasoning. O! that the Lord would give you to examine yourselves, by this, It is not by what thou accountest of, or what thou esteemest or lovest, but what moves thee? what is the Wheel that sets thee on work? Is it a spiritual mind, that gives spiritual 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 essential difference between an Hypocrite, and a Christian. Ask when thou dost an action, not how much thou dost, 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 mean thing, ask, why do I this? what moves me? what is the main spring? Is it that my Master or Mistress 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 wouldst not do him a mischief again, it is a good resolution: but why dost thou not do it? it is not because thou art ashamed, or afraid to do it? But if there be a little spring within to think, Christ loved me when I was wicked, and therefore I will love him, O! this is excellent. The next thing I should come to show you is, how it comes to pass that Christians that are right, are swayed, and ruled by spiritual 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. Trial what grace or corruption is in us. Uses. First, hence you may see; by this rule you have a Standard by you to try how much grace, and how much corruption there is yet in your souls; this is the perfectest Standard that I know. Take it by a day, or a week, or an hour, or an action, see how much in that action, or day, or hour, or week, thou art carried clearly upon spiritual reasoning. So much of godliness, so much of true, pure grace there is. Look into thy life, and actions, good, or evil, that is not a jot matter, so much of thy life as is carried upon spiritual reasonings, so much godliness there is. It is not how much thou fastest, or prayest, or the like, but how much thou art carried by spiritual reasoning. As in Egypt they have a Pillar, and Figures upon it, and when Nilus flows up, they know by those Figures how far 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 rain, or fair weather. So this rule would be a Weatherglass, a Grace-glasse, and a flesh-glasse, that is, if thou lay up this in thy soul, hereby thou mayest know the ebbings, and flow of thy soul, whether thou walk better this week then before. It may be lust may drive a man to Lust may drive to good. a good thing, but go to spiritual 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 week, than thou wert the week before, or whither thou be further from him. The other lesson, and a special lesson for you Use 2. Why good men miss the will of God. to remember from what I have told you concerning spiritual Reasoning, is this, hence learn why wise men so oft miss the will of God, It is a blessed lesson, why do we see godly men many times miss the will of GOD; and are quite out in matters of judgement, 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 carnal than spiritual. As for instance, I could name a Book that was Written about the Common-prayer, not long ago, a Book of admirable reason, full of rationality, and by a godly man too, and yet he missed 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 natural, and not spiritual. 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 natural reason, and that may lead to naturals, but it cannot to spirituals. This is a rare rule for Christians, when thou art reasoning, and thy thoughts are busy about a case, and thou deductest one thing from another; but ask thyself, I reason, but what is this reason I reason by? is it carnal, or spiritual? As men that weigh gold, or other things, they first heave up the scales to see if they be right; we do not do 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 Gospel, and every word is reason, but it is corrupt reason, and so it appears to him the next day. Now any lust may transport a man so, let a lust set natural reason on work, 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 Cloth, 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 spiritual, but we take any reason, and if it prove natural reason, we shall have things go naturally, but if it be not spiritual reason we go by, we shall never attain to judge of spiritual things. SERMON X. Rom. 8. 5. For they that are after the flesh do mind 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 God's assistance I shall do 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 down a great privilege, and then he shows who are the partakers of this privilege; They that walk after the spirit, and not after the flesh; but this is but general, and therefore he shows it more particularly, by the best part of the man, the mind. Beloved I have spoken a little in general concerning the mind, and to follow the Apostles method, I have could out the chief thing in the mind, the chief act of it is the reasoning. The mind, that is the reasoning of the mind, 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 spiritual, they are led and swayed by spiritual reasoning. My end is to discover to you, whether you have this privilege or no, and therefore in the Apostles method, I would bolt it out as far as I could. I told you man is a rational creature, and no man doth any action, but there is some reasoning about it, and though the action be never so sudden, yet the mind is so quick, that it hath some kind of reasoning or other. Now for the explication, I told you there was three minds, carnal, corrupt, and spiritual; and from those three minds, flowed three reasonings, corrupt, natural, and spiritual. Now for the further prosecution of it, I told you there were three things I had to premise before hand, before I came to prove it. One is, that there is the best reason in the world in godliness, and religion; godliness hath in it, all along, the excellentest, the best, the profoundest reason that can be, this I proved at large: godliness is not as some carnal people account it, a vain giddy thing, but goes all upon reason, it is the act of reasoning, as they say of Logic, and not like our natural Logic from probabilitises, 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 soul, it is the highest act of the mind. As I told you the mind is the highest faculty in the soul: so the reasoning is the first, and strongest and most immediate act of the mind, and therefore as the mind is the chiefest seat of Christ, if he dwell there; or the chiefest garrison of the Devil if he dwell there: So the reasonings of the soul, are the chiefest weapons of the mind, because I told you that these they do 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 natural way, is the most proper way of distinguishing of him from other things, because it is most essential to him; for you cannot distinguish a man so properly from a horse because he hath two legs, and that a horse hath four, but by his essence, he is a rational creature, and therefore I told you a man may know good excellently, a man may love good, and godliness, and a man may do good, and suffer for good, and yet be an hypocrite, yet be a carnal man. Why? Because he may do good and love good, and suffer for good, and all out of carnal reasoning, he may love the good because of some fine circumstantial things. And therefore I concluded last day with two words of use, but I must endeavour to make good my promise. Now the last thing is, how it comes to pass, for I have as in reference to the Doctrine you heard, That spiritual men are swayed 3. How it comes that Saints are guided by spiritual reason. with spiritual reasons. How comes it to pass that they are enabled so to reason, and to be so guided by such Reasons. Beloved, in general, 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, showeth you them; but it is the Spirits teaching you. And therefore it is said they are after the spirit that do mind spiritual things, because it is the spirit that doth work them to mind spiritual things, ye would never mind spiritual 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 do good, or draw him from evil. But you will say, how doth the Spirit do this? Beloved, I told you heretofore that I do not approve of those that do endeavour to show you too particularly and disbiastly, how the spirit of God works in the soul, as many men have done, and many a godly man, but they have lost much time, and have puzelled the souls of poor people, for thou knowest not how a Child is form in the Womb, 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 soul, which ordinarily is done that he doth this first, and then that, and will not do this, until he hath done that, which hath brought forth a deal of curiosity and needless distinctions troubling the People of God. But I will give you some particulars how he doth it. The ways whereby he doth it, without curiosity, not saying he doth this first, or that first. He doth it by a Creation, by spiritual Creation, 1. By a creation. he doth make a Caeation in the soul, 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 cobbled 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 soul, 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 soul, and his mind, for where as in one place it is said, What will it avail a man, to get the World and lose his soul; in another it is lose himself: So as my soul is my self. 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 soul. Now most people say, that the Lord doth infuse new qualities into the soul, 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 than 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 Read in the Scripture where he will work 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 spiritual man, thou must have the Lord to make thee a new creature. Now the Saints heretofore (pray understand me) did not look upon things as we do, we have had so many false distinctions, and subdistinctions: we have not the same notions, and distinctions they had. They always looked upon the inward man, or the new craature. Now we look without, saith Paul, my inward man gaineth daily. If any man be in Christ he is a new Creature. Beloved, that ye may understand this, bear with me a little, I do find in the Scripture that a man is made a Saint, made spiritual, and holy, two ways. 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 spiritual, 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 ways. 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 Sobriety, 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 withal the Lord creates some things that were never in Adam; as for instance, he creates faith there, that is, the the faith of the Gospel: There was a faith in Adam without doubt; but that faith of the Gospel, to believe in another, to renounce his own righteousness, this was not in Adam, because it was pointblank contrary to his own condition, for he was to have righteousness in himself, 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 think that Gospell-goodnesse, is a piece of the new man, which was not in Adam; Some thing in Saints that was not in Adam. as to do good to Enemies, to love them that hate us; to give drink to a thirsty Enemy; When one is wicked, and ungodly, and doth deal despitefully with us, as Christ saith, then to do him good; and bless when he curseth, and pray for him that injureth us. Beloved, this is Gospel's goodness. I have had many thoughts of it, had I time to prove that this Gospel's goodness is a piece of the new Creature, that was not in old Adam. There was goodness in Adam, but not this; as for instance, there are divers 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 deal of diligence in God's service, but where will you find a Professor, one of 500 and I speak with the least, that you may clearly read Gospel goodness in him; that you may say, yonder is a man, that if you curse him, he will love you, and if you do him hurt, and that despitefully, he will pray for you. It is an easy thing to kindle a brand that hath been once lighted, to do that which Adam did, but to do 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 Dog there is love and the like. But where is there a Creature that if you do him mischief, will not endeavour to do you the like again, or at least wise run 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 enemies. 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 damn them; but now in Jesus Christ he loves his Enemies, and therefore according to his mind, he revealed to Adam, it was not so; and many other reasons I had, but this I present to you with submission, I do not speak curiosities, but I find and see very little of this, scarcely any; there was a candid goodness 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 spiritual Creation. 2. By spiritual illumination. Then Secondly, he brings the soul to this way of spiritual reasoning, by spiritual 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 lump, and then said let there be light. Now that is the reason when the Gospel is preached, and there is the spirit of God going with the Word, and thou are dark, 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 dark room. Now when the new man is made, than 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 powerful light that God Saints have a powerful light. puts in, for we do find that there is a kind of light in Hypocrites; but yet there is not power in them, there is not light to bring them to such kind of reasoning, as will bring them to any good or from any evil, they will talk of drunkenness, and Whoredom, 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 war 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 seethe Christ doing them away. I am sorry I have not time to open this unto you farther, but remember it. Thirdly, the Lord will do it by suggestion, that is, the spirit of God puts light into the soul, 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 dark in this World, and thorough so much difficulty, the spirit of God prompts a Saint always, when he is at a loss. As among Scholars, we shall see, sometimes a man is almost borne down, and then another giveth him an Argument, or distinction to help 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 somewhat to us, and we are carried thorough, as you have it in, Mat. 20. When you are brought before Governors, it is not you that speak, 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 go, 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 righteousness, & judgement. The word signifies, when he saith the spirit will convince, that is, by way of Argument, the meaning is, that in every carnal man's heart, there are arguments against faith, and for his own destruction, and strong ones too And when we Preach to you, ye bring reason against reason, and so go 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 cometh, he disarmeth the other: as before we thought godliness nothing but Heresy, 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 something we have known 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 Repeat 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 walk, or the like: and so setteth on, and carrieth on the work. And he doth it by consolation, he is the Comforter, 6. By consolation. the consolation of the spirit. Beloved, this is certain, that ye know trouble of mind exceedingly hinders the acts of reason. That's the reason men are mad, because some fumes rise up in the brain and trouble the mind, that they cannot reason, but are mad. Beloved our troubles of mind, and soul, they are like fumes that come up into the brain and distract us. A spiritual man is many times, as it were, a distracted man; there are so many fumes, such horror and guilt; that he is almost stark mad; he can talk of natural things, but in spiritual things he is, as it were, mad; the Chain of spiritual 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 natural things, a man can reason when he is not troubled, so is it in the spiritual. Another way is by sanctification, by the spirit, 7. By sanctification. he is the spirit of Sanctification, it makes the soul holy it takes away lust, and sin from the soul. 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 singleness unto evil, 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 evil, that is sinful, than thy whole body is full of darkness. Therefore blessed are the pure in heart for they shall see God. Well last, there is another way, there are 8. By excercising. divers 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, natural light, and there is a kind of spiritual light that an Hypocrite hath: but the spirit of God doth not help him to improove that light, and therefore that light dyeth, he blows not up the sire, you know men come to reason, by reasoning, and excercise of reason makes men rational, I mean makes them know how to reason. Now Hypocrites do not thus, as you may see. Rom. 1. There they knew God, and because they glorified him not as God, they became vain in their imaginations, or in their reasonings, as it is in the Original, God gave them up to a reprobate mind, because they glorified not God. Beloved, I have three or four uses but I fear Use. The Fountain of all good and evil in the soul. I shall not reach them all, I am overloath to tyre you and myself. 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 Fountain of all goodness, and of all evil in the soul. Of all good as I have at large looked upon it, but 1. Of good. can but touch: take any good, and you shall see it is carried on by spiritual reasoning, as take faith Abraham reasoned, he that gave him a Son at a hundred years old, could raise him up again. Take your consolation it comes out by spiritual reasoning, take Paul and Silas, they were in Prison, and ready to be brought out the next day to die, now one would think they were mad there to sing, but they did it upon spiritual reasons, for they accounted themselves blessed to suffer for Christ, and if they die they shall then be with Christ,— for hating of evil you shall see whence is it as pulling out the right eye, or cutting off the right hand; that is one would think, a most unreasonable thing; but Christ giveth a reason for it, It is better to go into Heaven, it is better to enter into life halt or maimed, rather than having two hands, or two feet to he cast into everlasting fire. So a Saint can reason spiricually, and thus he loves the Saints, and hates sin, and denieth himself, and performeth every duty, he so reasoneth that it is the blessed will of God he should do it. 2. Evil. And so for evil; whence comes sin, from the vanity of the mind whence comes persecution, they think they do God good service. There is reason, it is a good thing to suppress these Schismatics say some, and to have Conformity and be all of one mind, and to banish them and let them all go, whence is this? it is either from corrupt or natural reason. And so when men hear the Word of God, and forget it, they like it well; as a man doth, that sees his face in a glass: but they go away, and forget it, and whence is it? why James tells you, Deceive not yourselves. Deceiving yourselves; the word in the Original is, by false reasonings. A man hears the Word, and thinks surely I am in this evil condition, and I am out of the way, and I must look after Christ, and the like. But afterwards, comes natural reason, saying, these are but new denies, and what is become of our Fathers, and the like? Beloved, all good is carried into the soul upon the wings of spiritual reason, and all evil upon natural and corrupt reason, and therefore I conclude all, beseeching you that you would study and endeavour to get up your souls, To labour to be swayed by spiritual reasoning. and your conversations accordingly to be swayed, and carried on by a spiritual mind, by spiritual reasoning, for here we speak of your Consciences, not of your lives so much, as of your hearts, and minds. And that you may so do, take the motive which follows 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 persuaded to go 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 Carnal 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 mind earthly things,, and I writ weeping that there end is destruction. It is a fine thing to be carried all our life long, from one carnal thing to another, and provide for my Honour, and wealth, and preferment, and the like; and do this and that good action upon carnal reasons, and with a carnal eye, but God hath put a sad end to it, it is Death. Spiritual reasoning life. And now the other it is life, it is eternal life though it be rough for me every day to dispute with my carnal heart, and not only carry on good, but deny myself in good, upon spiritual reason, this is a warfare, but the end is life, and it is peace too. This is a hard work you will say, and therefore we will take the easiest and smallest work. Beloved, I say there is more ease, and sweetness, and contentedness, in going on in the ways of God spiritually, upon spiritual 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 die that walks carnally, and that is the reason all your natural thoughts and actions are so bitter; God hath cursed them, they must die, and now all the ways of Holiness, have enough to induce thee to endeavour to walk holily: as one saith, the glean 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 sin 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 Thorns under a Pot, and the end is smoke, and stink, 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 holiness; 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 sour or the evil first; and the sweet for the hope of the good to come, will sweeten the present evil: but when a man hath the good first, the fear of the evil to come will mar all; but therefore seeing there is a reward in the way, in Holiness as well as in the end, for holiness, it should move us to labour after holiness. THE TABLE. A Abraham ABraham juflified, how, page 231 Absurd Absurd, what. 369 Act The chief act of the mind. 358 See Reasoning. Action Actions carnal, denominate men. 323 Adam Two things from Adam. 252 The best have somewhat of old Adam. 270 All from old Adam condemned. 28 Something 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 God's truths. 110 Amiable Sight of God to Saints amiable. 16 Another Saints content with the righteousness of another. 102 Antinomians Antinomians, who. Apprehensions Sight of God known by our apprehensions. 31 Apprehensions of God how to try them. 40 See clear, precious, perpetual. Assurance Assurance in the apprehensions of Saints. 32 Assurance wanting to ordinary Professors, why. 106 B Beleivers, Believing None satisfy the law but Beleivers. 249 Spiritual reasoning in Believing. 363 See righteousness. Blind Mind of a Carnal man blind. 349 Bondage Spirit of bondage, what. 280 Books three uses of other books besides the Scriptures. 311 Borne again He that will see God must be borne again 62 To be borne again, what. 69 To labour to be borne again. 312 Bribe God such a Lawgiver as cannot be bribed. 209 C Change A true sight of God changeth men 54 Carnal Men merely carnal are called flesh. 323 See actions. Christ Saving sight of God only in Christ. 11 A Saint in the worst condition reputes 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, coming, meek, lycenciousnesse, rule, unyon. Clear Apprehensions of God clear to Saints. 31 Coachman The mind the coachman of the soul. 347 Core The core of a natural man's heart fleshly. 335 Commands A proud heart dissobeys Gods commands. 117 A proud heart weary of God's commands. 118 Who offer violence to God's commands 119 A Saint in affliction neglects not Gods commands. 142 Comfort The godly more careful of benefit than comfort in afflictions. 142 why Saints have comfort in the worst condition. 371 Coming Upon what ground to long for Christ's coming. 292 Communion Communion with sinners wherein forbidden. 169 Condemn See Adam. Condescend A humble Saint will condescend to the weak. 186 Conscience Conscience purified, what. 49 Consolation consolations of the spirit. 409 Conversation Unnecessary 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 Corporeal Corporeal 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 keep God's law. 208 Ishmael, and Isaac, types of the Covenants. 266 See works. Creation Sight of God in works of creation. 4 New creation by the spirit. 403 Creature Creatures resemblances of spiritual things. 55 Curse Sin a curse in Hell. 288 D Darkness Satan's Kingdom darkness. 64 Natural principles dark. 377 Day, See son of man. Death, die Hypocrites why ●oth to die. 38 Why godly men die. 287 Carnal reasoning brings death 413 See sin, works. Deliberation Deliberation wherein excluded. 215 Deliverance Saints desire something more than deliverance. 140 Discretion Sadness of Christians in Discretion. 74 Devil, see God Divinity Divinity mistaken. 289 Doing No man can fulfil the law by doing. 212 Spiritual reasoning in doing. 365 Draw How God draws men's hearts. 92 Duty In what duties we may converse with sinners. 170 Men proud of duties, why. 290 E Earthly, earthliness Wicked men live on earthly things. 72 earthliness troubleth Christians. 294 Things of the flesh, things on earth. Enjoy, see God Envy Prosperity of the wicked not to be envied. 73 Escape No escape from God's law. 209 Eve How the DEVIL tempted Eve. 302 Evil Fountain of evil in the soul. 412 Example Christ's example to be looked on. 242 Excercise Excercise of spiritual reasoning by the spirit. 410 Extol, see learning. F Face Christ the face of God. 11 Saints live by seeing God's face. 72 Faculties Natural 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 Gospel. 304 Father The Father shows Christ. 13 Christ shows 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, weakness, spirit, corruptions, actions, carnal, righteousness. Fire Afflictions as fire. 125 G Garrison The Devil's strongest Garrison. 389 Gentleness Ground of gentleness in the godly. 373 Giving To look 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 men's glosses. 310 God. The Devil, God of this world, how. 65 True humiliation known by our carriage to God. 100 What hinders from enjoying of God. 239 Godliness. See Reason. Good. We are not more justified for the good we do. 220 Natural men in great place do little good. 385 The fountain of all good in the soul. 411 Gospel. Preaching of the Gospel to be highly prized. 24 Excellency of the Gospel, why not seen. 25 See rules, liberty, fall. Grace. Saints rejoice 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. Gild. Saints dead to sin, in regard of guilt. 275 See conscience. H. Happy, happiness. Foundation of a Christians happiness. 297 See World. Heart. Saints thankful for a heart to receive mercy. 159 See pure. Heaven. Christ's ascending to Heaven, shows God is satisfied. 228 See joy. High. A humble heart hath High thoughts of God in affliction. 128 Hypocrite. Difference between saints and Hypocrites. 54 See satisfy, die. Holy, holiness. Those that have seen God should be holy. 67 Holiness wrought by seeing of God. 87 Best motive to holiness. 244 Saints more holy than 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 truly humbled. 93 Wicked men may do acts of humiliation. 94 Wicked Men shall one day be humbled. 96 True humiliation how known. 100 Ground of humility. 232 Saints to walk 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. Godliness hath that that will excercise the intellectuals. 382 Job. Why Satan desired to tempt Job. 125 Joy. Saint's apprehensions of God full of joy. 38 Joy of Heaven, what. 39 Judge, Judgement. Sight of God at the day of judgement. 5 How godly men judge of things. 337 A spiritual 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. Kingdom. He that will see God must be delivered from Satan's Kingdom. 64 Know, Knowledge. A misery in the knowledge of Saints. 33 Of such as think they know more than others. 185 Carnal men know not spiritual things. 320 See Saving, Licentiousness. L. Lasting. Comfort of spiritual duties lasting. 375 Law. Saints content that God make Laws for his mercies. 160 Law fulfilled three ways. 210 Vanity of such as think to fulfil the Law. 211 See Righteousness, Believers Spirit. Learn. Humble Saints, readier to learn 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 thankful for the least mercy. 158 A humble Saint thinks himself the least. 181 How a Saint judgeth himself the least. 183 Liberty. Liberty not to be abused. 298 Liberty brought by the Gospel. 299 Danger of abusing Liberty. ibid. Life. The mind not good if the life be naught 352 A Saint can look with comfort on his past life. 374 Spiritual reasonings bring life 413 See Vision, earthly, face, faith. Light. Those that have seen God, desire to bring others to the light. 59 A humble Saint will abate of his own light. 196 A new light in the souls of godly men. 376 Saints have a powerful light. 407 Licentiousness. Knowledge of Christ no ground of licentiousness. 315 Love. Love to our Brethren, how wrought. 56 How Saints should be 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 men's lust, their rule. 240 To fulfil sinful 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 Means. Saints humbled in regard of the means they have had. 183 Meek, Meekness. Humble hearts are meek to sinners. 166 Christ's meekness to sinners. 167 Cautions in meekness to sinners. 169 Ground of meekness to sinners, 173 see mind. Mercies. Mercies abused humble saints. 21 Carnal men cannot see God in his mercies. 95 Carriage of humble Saints to God for mercies. 148 See least, denied, wait, heart. Mind, minding. Saints meek to those of another mind. 188 Minding the things of the flesh, what. 334 Best thing in a carnal man, his mind. 344 Misery of a carnal man in his mind. 345 God inflicts the greatest punishment on the mind. 347 Greatest happiness of a Chrstian in his mind. 348 Misery of a carnal mind in six particulars. ibid. Mind, of three sorts. 360 Spiritual mind, what. 378 See Throne, Life. Ministers. God humbles his Ministers before he sends them 1 Mystery, 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 Mourn. The right way to mourn for sin. 232 N. Nature, natural. Grace crosseth not principles of nature. 153 Sinners may be conversed with in natural things. 170 And in natural duties. ibid. Prayer a natural duty. 171 Natural mind. 360 Natural 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 spoke of the spirit. 308 Things of the flesh, old things. 327 Old man, what, 378 Ordinances. Carnal men see not God in Ordinances. 95 In what Ordinances we may converse with sinners. 170 Why people care not for God's Ordinances. 340 Others. Saints humbled to see more good, and less evil in oaths. Outward. A Christian may provide and care for outward things. 334 P. Patience. Patience wrought by seeing God 87 Why Saints bear injuries with patience. 341 Part. Saints see God but in part. 15 Perpetual. Sight of God to his Children, perpetual. 40 Persecution. Ground of persecution. 313 Please. Nothing from natural 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 natural. Precious. Saint's apprehensions of God precious. 34 Preparation. Christ's righteousness to be taken notwithstanding want of preparation. 109 Principle. Two principles whence all men work. 253 Professors to be judged by their principles. 270 Every thing works according to its principle. 319 See Darke. Prison. Christ being out of prison shows God is satisfied. 227 Privilege. Jewish privileges how taken. 258 Outward privilege boasted of by the Jews. 259 To get the comfort of our privileges. 303 Carnal Privileges called flesh. 331 Prize. The spirit to be prized. 306 Prosperity. Prosperity of others not envied by Saints. 135 See Envy. Proud. Carnal mind proud. 351 See commands, ridgednesse, truths, unthankful. Public. Christ a public person. 226 Two public persons. 25● Adam to die as a public person. 285 Who to be employed in public affairs. 385 Pure, Purity. Purity of heart an effect of seeing God. 48. 66 Pure heart, what. 49 See conscience, corrupt, grow. Q. Qualities. More than new qualities in Saints. 404 R. Rational. The most rational man without grace, the worst. 389 Real. Impressions of God upon Saints, real. 43 Miseries of this life, real. ibid. Reason, reasoning. Reasoning of three sorts. 361 Godliness hath the best reason. 368 Not to reject all reason in godliness. 380 Reasoning the highest act of the mind. 388 Men mad with reason. 389 Reasoning of the mind, a distinguishing character. 390 How a good man may be moved with natural, and carnal reasoning. 393 How Saints come to be led by spiritual reason. 402 To labour to be swayed by spiritual reasoning. 412 See believing, doing, suffering. Reforming. Hindrances of reforming our ways. 234 Religion. Carnal men may go fare in Religion. 392 Repeal. The Law of God not repealed. 209 Repent, see Christ. Reprobate. Carnal mind reprobate. 350 Revelation. Saints to walk humbly for abundance of Revelations. 301 Spirit of revelation to be prayed for. 313 Reward. Proud men obey GOD only for reward. 121 Ridgednesse. Ridgednesse to sinners from pride. 176 Righteousness. True humiliation known by submitting to Christ's righteousness. 101 Men naturally cleave to their own righteousness. ibid. Righteousness of our own to be renounced. 108 Righteousness perfect required by the Law. 208 Righteousness of the Law fulfilled in believers. 217 We are saved by God's righteousness. 225 Fleshly men establish their own righteousness. 330 Rotten. Mind of a Carnal man rotten. 349 Rules. Three rules that all men conform to. 240 Rules of Christ to be looked to. 242 Several Gospel rules. 243 S. Saint. Carriage of a humble heart towards Saints. 180 How to judge who are Saints. 271. 274 Saints and others, how distinguished. 358 See sight, old. Sanctification. How the Spirit works by Sanctification. 410 Satan. See Kingdom, Darkness. Satisfy. Saint's apprehensions of GOD satisfy them. 25 Apprehensions of Hypocrites satisfy not. 36 God the Father satisfied in Christ. 227 See Spirit, Saving. Saving knowledge. 185 Savour. Fleshly men savour fleshly things 335 Scripture, see Gloss. Secret. Secret works in nature, and grace 91 See, seen, seeing, The privilege of Saints to see God. 3 Several ways 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 Carnal men cannot see God. 95 Trial of seeing God aright. 100 A humble heart seethe God in afflictions. 126 Things of the flesh are things that are seen. 325 Service. Saints humble though they do God more service. 183 Humble Saints glad to do 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 Signs. Christian's may make use of signs. 103 Simplicity. Saints to walk 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 Gild. Sinners. Carriage of a humble heart to sinners. 166 Son of Man. Two sorts of days of the Son of man. 26 Sovereignty. Sovereignty of God to make a Law. 208 Spirit, Spiritual. Saving sight of God by the spirit. 12 The Spirit shows Christ, and the Father. 15 The privilege of those that walk after the spirit. 250 To walk according to the Spirit, what. 255 How to know we walk 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 Mind spiritual. 361 Reasoning spiritual. 363 A Saint made spiritual, how. 404 Stream. Stream 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 Spiritual reasoning in suffering. 366 Sweetness. Sweetness in humble Saints to others. 194 T. Take A humble heart content that God should take mercies. 154 Teach. Christian's should be ready to teach others. 59 Temptations. Godly Men not taken with temptations, why. 375 See Job, Eve. Terms. Proud men obey God upon their own terms. 120 Terrified. Wicked men may be terrified. 93 Testaments. Difference between the two Testaments to be studied. 305 Thankful. A humble heart thankful 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 mind 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. Saint's carriage to God's truths 110 Proud hearts cavil at God's truths. 113 Proud men shift off God's truths 114 Saints jealous of the truths they know. 187 Time. Saints humbled in regard of the time they have had. 184 V. Vain. Carnal mind vain. 349 Various. God shows himself to his Children variously. 16 Violence, see Command. Vision. Beatifical vision in this life. 18 Visitation. Day of visitation, what. 176 Understand. Why most people understand not spiritual things. 338 Christ only can satisfy the understanding. 383 Undervalue. A humble Saint undervalues not grace in others. 153 Union. Too near union with sinners, forbidden. 172 The Law fulfilled by our union with Christ. 224. 227 To look on ourselves as united to Christ. 236 Unregenerate. Unregenerate men how fare they may go towards humiliation. 93 Unspeakable. Saint's sight of God unspeakable. 10 Unthankful. Proud hearts unthankful. 161 Universal. Impressions from the sight of God universal. 45 W. Waiting. A humble heart not weary of waiting in affliction. 145 Waiting for mercies. 156 Walk. To walk, what. 251 Way. Godly men see their way in confusion. 374 Weak. Weak Saints in Christ satisfy the Law. 224 Flesh put for weakness. 267 Weakness of Saints the cause of it. 215 Weary, see Commands. Wicked. Misery of wicked men 20 Winning, see Ordinances. Wise, Wisdom. Saints in affliction have high thoughts of God's wisdom. 131 Two wisdoms 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 known. 307 Why good men miss Gods will. 395 Word. Saving sight of God by the word 12 Christ's righteousness to be taken on his bare word. 104 Works. Many besides Papists seek Justification by Works. 213 We are dead to the Law, as a Covenant of works. 218 Good works 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.