Mr. Tillinghasts EIGHT LAST SERMONS.  

I The Fifth Kingdom, or Kingdom of Christ, founded on the New Covenant; one Sermon on Jer: 33.20, 21.  
TWO Signs of the Times; two Sermons on Matth. 16.3. To which is added six Signs, as they were in his Notes.  
III Christ the only Foundation; one Sermon on 1 Cor. 3.11. With the prosecution of the point, as it was in his Notes.  
IV The Promise of the Father; two Sermons on Act. 1.4.  
V The evil of the Times; one Sermon on Mal. 3.16, 17.  
VI Look to your Aims and Ends; one Sermon on Matth. 11.7.   
To which is added, The Idols abolished; being his Notes on Is. 2.18  Matth. 3.2. Repent ye, for the Kingdom of Heaven is at hand. 
LONDON, Printed by M. S. for Livewell Chapman, at the Crown in Popes-head Alley, 1655.   

A PREFACE TO THE READER.  
THe Lord, upon my frequent remembrance of the depth of the Riches both of his Wisdom, 
Rom. 12.33.  and of his Knowledge, hath given me many and manifold occasions to break forth in the words of the Apostles sudden exclamation, How unsearchable are his Judgements! and his ways past finding out!  
Yea, such hath been the tenor of his dispensations (and of the Appearance of some of them) of late years from out of those unsearchable depths, as may well induce us in the midst of such muse, to cry out in the words of the Song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, 
Rev. 16 3.  Just and true are thy ways, thou King of Saints: Who will not fear thee, Oh Lord, and glorify thy Name?  
But, Oh ye faithful followers of the Lamb! who shall be able to fathom, and to measure the depth and height, the breadth and length of those judgements which are yet to come upon the people, and the Princes of the earth? woe, woe, to the worshippers and admirers of the Dragon, of the Beast, and the false Prophet, how terrible will Jehovah be unto the little Horn (the last power which lifts itself up, against the Saints of the most High) after the expiration of the two and forty months?  
How will this little Horn, which goars our sides, and pusheth us into corners, roar, when the Judgement shall sit, and they (that is the Saints) shall take away his Dominion, 
Dan. 7.26.  to consume, and to destroy it unto the end?  
And with what consternation of mind will the proud Nimrods' of the world, fly before the Lamb, and his followers, when the mighty Hunters themselves shall be hunted from Mountain to Hill by the little handful of those who are redeemed from the earth? And whitherwill ye rune for shelter, Oh ye Tyrants! Who shall be your Lord Protector in the Day when Jehovahs' fury shall be poured out like fire? 
N●hum●. 6  And if the Rocks are thrown down by him, what will become of Reeds? If the Sons of ancient Kings be hurried out of the world, to their own place, for their oppressions and persecutions, for their contempt of God, his Word and his Works? what will be the portion of the New Monarchical Tyrants, who are but of yesterday, and have not had time to take root in the earth, neither shall ever be able to confirm or establish their Domination?  
But to contract, and call off my mind from expatiating upon this point; It cannot but be confessed, That the sudden loss of so blessed an Instrument in the hand of Christ, in such a juncture of time, may well be matter of astonishment, or of great grief to those poor souls, who beginning to halt betwixt two opinions, found present help and strength administered to their feeble knees by his Ministry, and having also their eyes anointed with Gospel Eyesalve for the discovery of the present, and other Truths: It was no marvel, that they became so sensible of the usefulness of such an Interpreter in that populous City, as the deceased Author of the ensuing Sermons.  
And indeed, We Prisoners, your Brethren and Companions in Tribulation, and in the Kingdom and patience of Jesus Christ, could not refrain rejoicing with you, for the hopes you had, that he should have been as an Arrow, or a polished shaft in the hand of a mighty man (even the man Christ Jesus) in such a day as this; But, as the heavens are higher than the earth, 
Isa. 55.9.  so are the Lords ways higher than our ways, and his thoughts than our thoughts; We are taught to say, It is the Lord, 
1 Sam. 3 18  let him do with us also, as seemeth good to him, for indeed, we are not our own, 
1 Cor 6.20  we are bought with a price; whether we live or die, we are the Lords, 
Rom. 14 8  and therefore we are obliged to glorify him in our bodies, and in our souls.  
But to proceed to a brief Narrative of some particular passages and circumstances which may be of use for the Christian Readers, who are far remote from the City to know: It is to be remembered, That this Servant of the Lord, had waited for some space of time (viz. about a year of days) to understand the mind of God, in reference to the work, which was upon his heart to do for the Lord Jesus, at length perceiving his way to be plain before him, he came up to the City of London, where it pleased the Lord to put a period to his days, within a very short space after he was arrived: But how diligently he improved his time and his talon, I need not declare, for it's well known to thousands, that he laboured, as if it had been for his life, to promote that glorious Cause (which was once the joy of the Saints, generally throughout the Nation, although now it be almost forgotten by the most) and the concernments of Christ and his people, in the midst of a generation of Revolters and Backsliders, from the work of God in their day.  
Three principal businesses he had upon his spirit to dispatch:  
The first, was to speak his mind freely to the Great Man (as they call him) which accordingly, after solemn seeking the face of the Lord with some Brethren, he did, and did bear his Testimony to his face in the first place, in the presence of divers witnesses, in such a way of plaineness, and pity towards him, who was guilty of such open Abominations, that undoubtedly it will be of use hereafter to the stopping of the mouths of all Court-flatterers (who are one of the worst sort of creeping Vermin in the world) purposing moreover to proceed to an higher and more public Testimony, as God should give him a spirit and opportunity thereunto.  
In the next place, like another young Apollo's, 
Act. 18.27, 28.  being come to the City, he helped them much, who had believed (the present Truth) through Grace; for he mightily convinced many, and that publicly, that the Kingdom of Christ, is not only a Spiritual Kingdom, but an outward visible Kingdom (as his words are) that this is a branch of the New Covenant; That this Kingdom shall very shortly begin to break in pieces, and consume all these Kingdoms; Insomuch that the spirits of many precious ones were revived, their minds enlightened; Insomuch, that methoughts I heard one Disciple, that had been ready to faint and quail, saying to another Disciple, in Jonathans' language, See I pray you, how mine eyes have been enlightened, because I tasted a little of this Honey; This word of the Lord (concerning the glorifying of his Son in the sight of all Nations) is sweeter than the honey or the honey comb.  
Oh dear hearts, you who heard a proof of Christ speaking in him; Tell me, Did not your hearts wax warm, nay, did they not burn within you, while he spoke of those things to you, and while he opened to you (in the demonstration of the Spirit, and of power) those Scriptures, which do so nearly concern the King of Saints, and his Cause at this day?  
His next design was, to travel from Prison to Prison, where any of the Servants of Christ were shut up, and accordingly made an entrance upon that work, in coming to this Castle to visit us, as not being ashamed of the testimony of the Lord, nor of us his Prisoners, 
2 Tim. 11.8.  but appeared very willing to be partaker of the afflictions of the Gospel (of the Kingdom) according to that measure of the power of God, which should be given him, even to suffer bonds in the maintenance of that Cause, and glorious Truth, which formerly had been owned, but is now rejected by the General, and his Men of War; Insomuch, that he would in private discourse with some friends declare, That a Prison was like to be his portion ere long. And no question, if he had lived to have enlarged upon the signs of the times, and the Spirit of God had come upon him with power, the Supreme single Person at his Headquarters at Whitehall, with the advice of his Cabinet Council, would after grave and mature deliberation have found it very necessary, absolutely necessary to have suspended and silenced such a Preacher, as neither knew how to hold his peace, nor yet to pipe to the tune of the New Instrument, for we must know that this New Monarchy is founded upon NECESSITY; Necessity is the Father and Mother; Necessity and Policy are the Nurse and the Guardian of this young Government. Alas, poor creature! it was born in a Consumption, and besides that, hath had many Convulsion fits, since it came into the world, insomuch that its Friends and Physicians have had much ado to keep life in it at several critical hours, since its Nativity: And beside we shall find that Maxim true, Nullum violentium est perpetuum, violent Motions, will quickly work Commotions, Confusions, and Destructions; Let none take offence at this Language, for I cannot forbear vilifying the Kingdoms of the fourth Beast, when my thoughts are upon the magnifying of the Kingdom, Power, and Glory of Jesus Christ our lord 
Isa. 37.22.  And if the Virgin Daughter of Zion (without any disparagement to her holy modesty) might, of old, be allowed by God himself, to despise the great King of Assyria, and to laugh him to scorn, I know no reason to the contrary, but one of the Lambs followers, may without breach of rule, in an holy triumph of Faith, express contempt of the Kings of the Earth, who are all of them the lovers of the Mother of Harlots, and Abominations of the Earth.  
But to return from this digression of Necessity; Both Friends and Foes may easily conjecture, how warm an encouragement it would have been to all of us to be refreshed with his company, in the several Prisons, where we, and our Brethren, are shut up, if it had pleased the Lord to say Amen, and so have given the word for the undertaking of his intended, spiritual, Summer-progress, for we found him to be endued with such a Spirit, and to have so much acquaintance with the Lord and his Word, concerning the present oppressed Truth and Work, that undoubtedly the Glorious Cause wherein we are engaged, would have been so much the more inquired after, and searched into, by many of the Saints. But the Counsel of the Lord must stand.  
By conference also with him here in my Prison-chamher, I understood how long since, and upon what occasion, the Lord had taken him by the hand, and brought him into his spacious Galleries to walk and take a prospect of that part of Christ's Kingdom, and glory, which is now ready to be revealed in these last times.  
So that I now plainly discern this, in regard his day was to be so short, he was thereupon spirited from the Lord to do much work in a little time; for those Generation-works of his (his Books so called) together with his knowledge of the times, are no question a special product of Providence in this season, and may serve for the rousing up and quickening of such as are upon their watch, to look about them, that they may not be surprised.  
And for the rendering unexcusable, that Generation of drowsy Professors and Apostate pretenders, which this Nation swarms with at this day.  
Neither let it seem strange to thee (whosoever thou art that readest this) that the learned Rabbis, and the Orthodox Doctors of these times are so exceeding dumb as to this point, for first, consider, It is not the highway to Ecclesiastical promotions; it is impossible they should get or keep any great Church-livings; if such Doctrine should be preached by them, or embraced by the people, as these Fift-Kingdom-men desire and endeavour to leaven the land withal. And then secondly, It is according to the tenor of Gods working in the Generations before us; such mysteries use to be hidden (in their first discoveries at least) from the wise and prudent, and were revealed unto Babes, that so no flesh might glory in his presence.  
Wherefore let no man find fault, that the Lord takes such unlikely Instruments to break the Ice, to prepare the way, nor yet take offence at that diversity of Opinions and Apprehensions which is and will be found for a little while, among the Assertors of this Doctrine of Christ's Kingdom in the approaching, glorious ministration of it.  
It is true, such a thing is intimated and handled by this Author in his second Sermon concerning the signs of the times, at the 52 page, etc. But this will occasion the true children of the true light to search the Scriptures daily, whether those things there discussed be so or no; I confess I have some hope to be successful in reconciling the matter betwixt those good men, by communicating ere long to public view, (if not prevented) what I apprehend to be the mind of God in that particular. In the mean time I desire the Lords little remnant (whom he hath reserved to himself in this general Apostasy) waiting for the breaking forth of the next dispensation, from under this dark cloud, to entertain these Sermons, of this Disciple lately deceased (taken in shorthand from his lips, & (because death prevented) not perused nor perfected by himself) with that respect, which is due to the memory of such a servant of Christ, whose praise (as we hear) is in all the Churches throughout Norfolk and Suffolk, besides other places where he hath traveled, teaching and preaching the Gospel of the Kingdom of Jesus Christ.  
Object. But many men, who favour not my righteous cause, will be apt to say, This is strange, could there not be found another friend of the Authors more acceptable among the people, and who should have recommended these his last words and works unto them, with more advantage to the cause, etc. We know that this man is a sinner; He is an evil doer, or else why is he in Prison? undoubtedly he was not put there, neither is he kept there, for his good deeds; It is much he should be made use of in such a work as this, for laudari a laudato viro, illa, illa demum laus est, etc.  
Answ. 1. I have, in some measure learned of Job, not to stand upon my terms with the Lord, in point of innocency, I know it is so as you say, 
Job 9.2.  for how should a man be just before God? if he will contend with him, 
Vers. 15.  he cannot answer him one of a thousand. Though I were righteous, yet would I not answer him, but would make my supplication to my Judge. 
1 Joh. 1.8.  And if I say I have no sin I deceive myself, and the truth is not in me.  
Ans. 2. But as to men, I may plead my integrity with a good conscience, and say with boldness, if things were examined from the bottom, from the beginning, I make no question in the least, but I should be justified by the children of Wisdom (I mean, not the wisdom of this world, nor of the Princes of this world, who are coming to nought, but the wisdom of God in a mystery) for they would not judge according to outward appearance, but would judge righteous Judgement. Their Judgement (like the Lords, Rom. 2.2.) would, I am sure, be according to truth, and not according to interest, as the manner of Machiavelli and Achitophel was.  
And (which is also the Lords mercy, I am persuaded to all his imprisoned servants now suffering for the good old cause) with me it is a very small thing, that I should be either commended or condemned by the men of this old evil world, 
1 Joh. 5.19 1 Cor. 5. 1 Pet. 4.5.  which lieth in wickedness, for when we all come to give an account, to him who is ready to judge the quick and the dead, as the Apostle speaks? such a sentence will be pronounced, and such an exact distribution of Justice will be made, that we are sure, our subtle, proud persecuters will be stripped naked and bare of all their Swords, and Guns, their Gaolors, and their Catchpoles, and besides all this, their Clergy, which stands them instead here, will not be allowed them in that Court.  
Answ. 3. It doth not necessarily follow, that because I am a prisoner, therefore I must be an evil doer, or a transgressor, for we know Joseph was a prisoner, and Jeremy, and the Apostles were imprisoned, yet who will reckon them with transgressors, that pretend to be Christ's Disciples? yea, Christ himself was numbered among the greatest Malefactors of that time, wherefore, let no man be rash to speak evil of persons and things which they have no acquaintance with.  
But to give the Reader a brief account, for the present, reserving a larger Narrative to a fit opportunity; I have been twice imprisoned by the Man, whom the people call His Highness, and their Lord Protector.  
The first time there was an Arbitrary Power exercised by him, in causing me to be apprehended, for giving two general Observations, and nine particular Characters of the Little Horn (mentioned in Daniel the seventh) that day wherein he was proclaimed, as they say, this should have been preached the week before, but by providence I was prevented. So that here could be no colour for imprisonment, considering I applied it to no person, for, as I told the people, (and I spoke the truth) God had not revealed it to me as yet (but the day would declare it) to whom properly to apply it.  
And accordingly, when I was examined by him, as a Prisoner, in the Council Chamber, concerning the application of those Characters, I told him what I had spoken in the presence and hearing of hundreds concerning this matter, but withal I then declared to him in the presence of his Creatures, That if the Lord had revealed unto me, who it was that the Holy Ghost meant by that Little Horn, I would have told the people, though I had died for it, when I had done: And then I added these other words;— But to deal plainly with you, my Lord, and to tell you my very heart, the reason why I did not apply those Characters unto you (at that time) was, because, I thought (or judged) that you would not persecute the Saints. For indeed till then, I never knew or heard that he had so done. But since that, what he hath done, and now doth, in this kind, let the spiritual man, who best discerns the difference of things, give his judgement. Hitherto, I know assuredly, that I was not in any fault, worthy of the least reproof from man, much less of bonds.  
Besides this, there was another material passage, which I declare with all faithfulness: I perceived by his large Speech, that which he fixed upon, as matter of Charge, was, that I was an Enemy to Government, and all my quarrel was against Government. These were his very words, to which I chose to make my defence at large, declaring first, my manner of education, as Paul did (for I made his Apology my Pattern) and the manner of the Lords putting me into the Ministry (1 Tim. 1.12.) And then in the next place, I shown him, how I had indeed preached against Episcopal Government, and then against the King's Government, and that his Monarchy should be destroyed; Then I declared also that I had indeed preached against the Presbyterian Government (as set up by the Parliament) and against the Assembly, or new fashioned Synod, of Lords, Commons, and Clergymen; And lastly, against the Parliament (but not against that kind of Government which they declared for (for that I owned, so far as it was a Government for the Commonwealth, and the public good.)  
But withal, as I declared these things freely concerning myself, so I shown him likewise from point to point, how He Himself had pulled down all these Governments one after another. First, The Prelatical Government, next the Kingly, than the Presbyterial; after that, the long Parliament; so finishing this part of my Defence; I looked him steadfastly in the face, without fear, and said in these very words, So that, my Lord, I conclude, if I am against Government, YOU are against Government; and if I have a Quarrel against Government, YOU have a Quarrel against Government also.  
The truth is, I have much mused upon this Charge of his, for of all the men in the world, I admired (and do still wonder) with what face HE could find fault with me, and with what conscience HE could accuse me, and impute this as a crime worthy of close imprisonment; when he knew in his own soul, that he had pulled down whatsoever I had preached down, from first to last (except his own new Instrument which was not then published to the world) nevertheless to close prison I must go.  
And yet do not know any colour of Reason or of Law for that usage, unto this moment, neither is it possible I ever should, for that imprisonment was contradictory to all principles of Reason, Justice, and Conscience. All that can be said, is this, he presumed to give the Congregation to whom he was preaching, several Characters of the Little Horn, upon that very day, when the people cried (or should have cried, if they did not) God save His Highness, taking the Lord's name in vain, after the old mode in King Charles his days.  
There hath been also (I understand from very many friends, who come to visit me in Prison) a great noise at Court (from whence it is spread up and down the City and Country) that I sunk under him, when I was brought before him, and had not a word to say for myself, and Mr. T. was persuaded I was convinced, and would forbear to preach as formerly, etc. and this his said Secretary will witness; this business is frequently repeated in my absence, being twenty miles off in prison. I commend the Master and the Man, they would make the Saints, my friends, believe strange things against me, when I am far enough out of the hearing; But the Lord knows I never was conscious to myself of any thing in that kind; neither did I give occasion for any man so to judge and report, for the truth is this, I was not afraid either of his looks or his threats in the least, from first to last; neither was I at all convinced (by any thing that he said) that I have done any evil in the sight of the Lord, or of man, in whatsoever I preached concerning the Little Horn (which (as I judge) was the cause of mine Imprisonment on his part,) nevertheless, This I must needs say, and it is truth; When I heard the General speak at such a rate concerning IMPULSES (upon occasion of somewhat I had a little before touched upon) magnifying the fruits of such Impulses, as came upon his own spirit, as all excellent and glorious, I began to wonder, and thought it somewhat strange to hear such language, savouring of self-exaltation; but when I heard him vilify those Impulses which other Saints had experience of, judging their Impulses to be from the Devil, condemning that spirit by which they spoke, saying, We had forsaken the Head (Christ) and were under the Ministration of evil Angels, etc. My Countenance (I verily believe) was very much changed, because of that great trouble which fell upon my spirit in hearing such words, bordering (as I then conceived) upon Blasphemy; Hereupon, casting my eyes up towards the wall over against me, and shaking my head, with much grief of heart to hear him, I considered in myself, whether I should reply to him concerning those grievous expressions of his, or not, and even as I was resolving in the negative, these words came into my mind (or were put into my mind) with power, Answer him not a word, Answer him not a word. Whereupon when he had done speaking, I kept silence, and did not return a word, that I can remember; from this passage I am apt to think, they supposed I was convinced by what had been spoken by him, and had nothing more to say for myself, and thereupon have spread this untrue report, but they were, and are deceived in that matter.  
But at the end of three days and an half, I was set free, not making any promise, or yielding to any terms which were propounded to me: I supposed they were not able to justify what they had done; (for This Imprisonment was contrary to the Law of God, and of the Land, yea and contrary to his own Oath, which he had solemnly taken, but five days before in the presence of many witnesses) and so I have done for the present with my first Imprisonment.  
As for the cause of this second Imprisonment: It is as far from my knowledge as the former, unless it be for bearing my testimony publicly against the open and notorious Abominations of the times; wherein the General and his Army are so involved, together with the Parochial Churchmen, and the Lukewarm Professors, that certainly there will overtake them a most sore visitation from the Lord, which will destroy their Refuge of lies, and tear their Instruments all to pieces; If this be to be vile, I will be more vile; If I must suffer Persecution, Imprisonment, and reproach for this, the will of the Lord be done; I am made more than a Conqueror through him who hath loved me. Shall not I be as bold to plead for the Lamb against the Beast, as they are to plead the cause of Antichrist, against the Lord Jesus? God forbidden!  
I was indeed, after I was apprehended this second time, brought before a Committee of the Council, as they called it, where they caused to be read in my hearing some passages of a Sermon at Alhallows two days before, and would have me to answer, whether I had spoken those things, which some of their Pursuivants or sneaking Spies had brought unto them. It put me in mind of the persecuting Prelates, who laid snares to intray the Servants of God in their faithful preach to the people. I told them, I would neither affirm nor deny any thing; but when they brought the Accusers, and the witnesses face to face, I would give them an Answer, and so we parted. After four or five days, they sent me to Windsor Castle, and here I have been nineteen Months and more, and know not when I shall come to a Trial, they are a long time, methinks, in preparing the charge against me, surely they are to seek it, for I was in prison before their Law was published; And where there is no Law, there is no transgression.  
Now I would willingly know of such as reproach me as an evil doer (and therefore I suffer justly) what is my transgression, and what is my sin? for if I am an Offender (as Paul saith) or have committed any thing worthy of death, I refuse not to die, or otherwise to be punished according to my demerits, in case I have transgressed any Law of Righteousness whatsoever.  
Wherefore I humbly conceive that mine Imprisonment, doth not render me uncapable of writing to the Lords people, and therefore, these things not being intended for any but the followers of the Lamb, I shall desire them not to condemn me, before they find me manifestly convicted of those notorious evils, which are reported against me.  
And seeing the Lord hath given me an opportunity to testify the truth, for the Cause sake, wherein I suffer, and which the Author of these Sermons did own to his death; I hope no inconvenience can arise from this brief Apology thus briefly represented to the little Remnant of the Woman's Seed, who (in these days of Hypocrisy and Apostasy) keep the Commandments of God, and have the testimony of Jesus Christ.  
One word to my Fellow-prisoners, in this glorious Cause, from the Word of the Lord; and it is a part of those glad tidings, which they, through Grace, may be abundantly refreshed in the remembrance of, as I have been in this long time of Oppression, THERE REMAINETH A REST FOR THE PEOPLE OF GOD. A Sabbatisme, so the Word is, an holy, solemn Rest; and it hath reference, to the World to come, even the state of the Saints in the Thousand years: This hath been in all Ages good news to so many, as being pilgrims and strangers for the Lords sake in this present evil world, have been always hated, reproached, oppressed, persecuted, tormented, slaughtered, by the four great cruel wild Beasts, Dan. 7. Oh what a voluminous Martyrology would that be, which can comprehend all the cruelties, bloody Massacres, and despiteful deal with the Saints of the most High, which have been perpetrated upon this earth, since Cain slew his brother Abel, which can exemplify in punctual narrations of truth, all the Methods, Stratagems, Pretences and Policies, which Persecutors, have, and will make use of, for the suppressing of that spirit, which with boldness, doth justly contradict them, in their wickedness and Abominations. It's not a work for a finite creature to undertake, none are sufficient Historiographers of these things, but the Three, who bear Record in Heaven, where there is a Book of Remembrance written for those which feared Jehovah, and thought upon his Name in their Generations.  
Blessed be the Name of the Lord our God, and our Father, how sweet is his presence in a prison, to his suffering servants? Moses esteemed the reproaches of Christ greater Riches than the treasures of Egypt. And we from the overflowings of Divine Love, have such glorious Incombs, that we would not exchange, the least of them, for all the gold and silver, which is coming from the West-Indies to the New Court. As the noble Marquis Galeacius Caracciolus, when Golden Temptations were presented, Let their money perish with them, saith he, who account all the gold in the world worth one day's communion with Jesus Christ in the holy Spirit.  
Dear Brethren in Bonds, for the Lords sake, How is it with you? Have you cheerful lively spirits? Do you live in the sense of the love of God, shed abroad in your hearts, by the holy Spirit which is given to you? Doth your faith grow exceedingly? Doth your love and zeal abound more and more for the Lord Jesus and his Interest? What ripeness, and readiness of spirit, soul and body do you find, to arise, to come forth, and to march in the honourable Expeditions of the Lamb against the Beast: Are you prepared to follow the Lord fully? Oh let us (for I desire to be of that number) let us never give the Lord rest, till he burn with fire, that Mother of Harlots, and Abominations of the Earth, together with all her Daughters, and until Jerusalem (the New Jerusalem) be established the praise of all the Earth.  
We cannot but wait and hope, till the Spirit cloth 〈◊〉 (as it did Amazia, 1 Chron. 12.18. that we may speak, saying in a mystery, Thine are we, David, and on thy side thou Root of Jessai, peace, peace be unto thee, and peace be unto thine Helpers, for thy God helpeth thee.  
And I make no Question but ●re it be long there will be a coming to our David day by day, to help him until it become a great Host, like the Host of God, and so to turn the Kingdom of Saul unto him (whose right it is) according to the word of the Lord. For do the Kings of the Earth, at home, or abroad, think of settling and establishment at this time of the day? Alas poor creatures, their glass is almost run out! The God of Heaven is numbering their Kingdoms, and finishing them; The God of Heaven is weighing the new and old Tyrannical Monarchies, and will find them too light; The God of Heaven will work Divisions in their Kingdoms, and will give them all to his Son, and his Saints. It is true, their ghostly Fathers, and their Court-Chaplines do put this evil day afar off, and persuade their Majesties, their Highnesses, and their Excellencies, etc. that we are possessed with on evil spirit of Sedition and Enmity against Government, but we dare say to our Father, who sees in secret, and tries the reins, that they Lie, and speak not the truth, for he knows, who knows all things, that the desire of our souls, is, to be under the best Government that ever was, or will be in the world.  
We confess we groan to be delivered from that Bondage which we are in under the Tyrants of the world we would not have the Beast, nor any of his Horns to exercise such cruel domination over us, as in time past, because we had a little reviving from our former yokes, by the outstretched Arm of the Almighty, and it was sweet unto us, and we long for a full possession; wherefore let us, oh let us believe (and the Lord increase our faith) that we shall take them captives whose captives we are, and we shall rule over our oppressors. We shall meet and magnify the Lord together, and those followers of the Lamb who have prayed and wrestled in prayer for us, and for the present, it will be of use to look into those good works, and comfortable words, which this servant of the Lord (who lived and died in the testimony of this truth) doth spread before you, who purposed to visit you, and to encourage your hearts, and to strengthen your hands in God, yea, and to be refreshed by you, I mean, you who are removed far off, and thrust into holes, and corners, contrary to All Rules of Righteousness. But though he purposed, Jehovah preverted, who doth all things according to the counsel of his own will, and it becomes us who remain alive, and have, through grace, received a Kingdom which cannot be shaken, to serve the Lord in our Generation acceptably, with reverence and godly fear, for our God is a consuming fire. And now oh that those precious truths handled by him, might through the blessing of the Almighty, become spiritual nourishment to us in our captivity; The first Kingdom is founded upon the New Covenant, Christ Jesus is the only foundation, etc.  
It is good we should be put in remembrance of these things, though we do know them, and are through the rich supply of the spirit, in some measure established in the present truth.  
I might enlarge, but I shall not detain you, nor the other Readers any longer, but recommend you and all those who worship not the Beast, nor his Image, who will not receive his Mark in their Foreheads, or in their right hands, to the special Protection and Benediction of him who sits upon the Throne, to whom, and to the Lamb, who was and is worthy to take the Book, and to open the seals thereof, be blessing, glory, and power for ever and ever, AMEN.  
I am (Brethren, honoured and beloved in the Lord) by the good hand of God upon me,  
Your Fellow Prisoner in the most glorious cause upon earth. CHR. FEAK. From my Watch-Tower in Windsor Castle, this second day of the sixth month 1655.   

Upon the Author, and these his posthume Papers.  

NOw if I could set forth aright,  
And give a view to clearer fight  
Of that sweet grace, which in his Breast  
Had taken up its quiet rest;  
How would poor souls come in to him  
Who framed his heart, and did begin  
To beautify with rarest art  
That inner man, his hidden part?  
But here I fail; for suddenly  
His light began shine, and by and by  
It was not his, nor ours, and we  
Left in the dark, how can we see?  
London, thou hadst him last, in thee  
He came to die, and dost thou see  
What pearls of price he left behind?  
O have them, have them still in mind,  
His Books thou hadst before, and here  
His Pulpit-breathing, just so near  
As broken pen could take them  
From smiling lips that spoke them.  
Go little Book, and give a taste  
(To all that love thy Tillinghast)  
Of sweetest Truths; And blest let be  
To Zions Sons, his Memory.   
H. F.   


A Funeral, or Elegiac Verse,  
Breathed at our Friend's Interment on his Hearse.   

I t is the Father Will that now is done  
O ur hopes (when set on Creatures) are soon gone,  
H enceforth let's learn to set our hope in God,  
N ote well this providence, and hear the Rod.   

T he Lord can comfort us (as by our Brothers)  
I n doubling his sweet Gospel-spirit on others,  
Like precious Faith, Light, Self-denial, Love,  
L et Saints surviving seek for from above,  
I oy 'twas to him to do his Master's Will,  
N owe of his Master's Joy he hath his fill.  
G reat testimony to the Truth he bore,  
H e minded Zion, till he spoke no more;  
A and spent himself in seeking to allure  
S aints, that divided were, to peace, and sure  
T o peace he's gone that ever shall endure.   
R. D.   

Errata.  
PAge 2. line 20. for hold thus much, read, hold forth thus much, p. 4. l. 15. r. wrapped, p. 7. l. 23. r. equivalent, p. 23. l. 17. r. Priest of the new Covenant he is made with an oath, p. 72. l. 5. r. of the world, p. 115. l. 15. r. this is not, etc. p. 13●. l. 5. r. could not be.   

THE FIFT KINGDOM OR Kingdom of Christ founded upon the New COVENANT.  JEREMIAH 33.20, 21. 
Thus saith the Lord, If you can break my Covenant of the day, and my Covenant of the night, and that there should not be day and night in their season:  
Then may also my Covenant be broken with David my servant, that he should not have a son to reign upon his Throne, and with the Levites the Priests, my Ministers.  
THe three foregoing Chapters and this, they have a look unto the last times; and they do more particularly relate unto the times, in which God will gather together Israel and Judah, as in the 14 vers. Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel, and to the house of Judah. I say, the Prophecy looks to the time when the Lord will unite the ten Tribes, which are called the house of Israel, and the two Tribes, which are called the house of Judah, and will perform all those good things that he hath promised to them, in that day, when they shall again be united together. Now among the many blessed things the Lord hath promised unto his people in that day, this indeed is the chief and the great mercy, God hath promised A KINGDOM; for thus saith the Lord, David shall never want a man (in the 17 verse.) to sit upon the Throne of the house of Israel. We have a kingdom promised unto the people of God, (a Throne) at this day; and that is shadowed forth under the kingdom of David, David's kingdom was a Type of Christ's kingdom; and indeed, whereas this kingdom here promised, is shadowed forth by that of David, it doth hold thus much, That the kingdom, is not only a spiritual kingdom, but an outward visible kingdom; for such a Throne and kingdom david's was. Now in the words that I read to you, the Lord gives assurance unto his people, that he would make good this promise; and the assurance that the Lord gives unto his people, is grounded on the Covenant made with David and lest there should be any doubt about the Covenant made with David, the certainty of it, the Lord tells us, that the Covenant made with David was as certain as the Covenant of the day and night, If you can break my Covenant of the day and my Covenant of the night, that there shall not be day and night in their season, then may also my Covenant be broken with David my servant. Why now the Covenant of the day and night hath been unalterable, from the first Creation unto this day, there hath been day and night in their season; why so saith the Lord, my Covenant with David it's an unalterable an unchangeable Covenant, and upon this Covenant, this Throne and Kingdom I now promise to you is founded.  
Quest. If so be you ask, What that Covenant is that was made with David?  
Answ. It's Answered; If we do but say it was an unchangeable Covenant, that Covenant is the new Covenant, where it's spoken of, it's spoken of as an Everlasting and an unalterable Covenant; and indeed this Covenant that the Lord doth here speak of, is no other but that new Covenant, as is clear from other Scriptures, 2 Sam: 23. David when he was ready to die, in his last words he doth make this his Comfort, Although my house be not so with God, yet he hath made with me an Everlasting Covenant, ordered in all things and sure: for this is all my salvation, and all my desire, although he make it not to grow. So that the Covenant made with David, it was an Everlasting Covenant, it was a sure Covenant, it was a Covenant that David had founded his very Salvation upon, & therefore it could be no other but the new Covenant, the Covenant of grace. And so likewise the Prophet Isai: 55.3 ver: he saith there, I will make an Everlasting Covenant with you, even the sure Mercy's of David. The Covenant of David it was an Everlasting Covenant. Now this Throne and kingdom, which is here promised to the house of Israel, and to the house of Judah, and also to all the seed of Abraham, as well the spiritual as the natural, the Gentills as the Jews, which should in this day become one with them, it's founded and that upon the Covenant of David, and that is the Everlasting Covenant, the new Covenant, the Covenant of grace; so that there ly's this truth before us;  
Obser That the kingdom (or visible kingdom) of Christ its founded in the new Covenant, or, The doctrine of Christ's kingdom it's a part or Branch of the new Covenant. Something I shall speak as to the clearing of this, and then speak a few words by way of Application.  
As to the clearing of the Point, that it is so, that the kingdom of Christ its rapt up in the new Covenant; the glorious and blessed Covenant of Grace, hath this lodged up in it, as one main piece of it, namely, a visible kingdom. This is clear if we do but look to the first striking up of the Covenant betwixt the Father and the Son, between God and Christ in Eternity. The new Covenant though it did come forth in Time (the promise of Eternal life came forth in Time) yet the foundation of it was laid in Eternity; in hope of Eternal life (saith the Apostle) which God that cannot lie, promised before the world began: so that the promise of Eternal life, that great blessing of the new Covenant, the foundation of this Covenant it was laid in Eternity, before the world began. Now if we do but look to the transactions passed between God and Christ in Eternity, at the striking up of this Covenant, we shall find that this was one great branch, one great piece of the new Covenant, namely, a visible kingdom; that Jesus Christ should have a kingdom, and be king, and have all his enemies under him here, it was one great piece of that Covenant that was made between God and Christ in Eternity. In the 49 of Isaiah, (which Prophecy is applied by a worthy man unto the thing I am speaking of, namely, the striking up of the Covenant between God and Christ in Eternity, its clear the Prophecy doth run upon Christ, and) in the two first verses (as he conceives) The Lord Jesus is brought in, declaring how that his father had called him, and what work his father had put into his hands for him to do, and so he doth ask what he should have for his labour, what wages he should have for the doing his work? And in the third verse, the Lord comes and he doth offer to Jesus Christ, as his reward and wages, Israel, thou art my servant O Israel, in whom I will be glorified. Now (as the said person observes) Christ considering that these were but a handful, & that they would many of them stand out against him, and oppose him, he thereupon complains, my labour is in vain, and I have spent my strength for nought, and in vain: If this be all my reward for my work in dying, if I should have no other reward than Israel, truly than I should labour in vain: and yet notwithstanding Jesus Christ is so willing to the work, that he undertakes it however, saith he, my work is of God, I will do that work, and I will even leave it to himself, what reward he will give me. Now the Lord seeing Christ willing to take this work upon him, he comes in the 6 ●h verse, and proffers more largely to him, And he said, It is a light thing that thou shouldest be my servant, to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentills, that thou mayst be my salvation, unto the end of the earth. Here the Lord comes in and doth proffer more largely and fully, he opens his heart more fully to Christ: Indeed here is the very conclusion, the result of all that did pass betwixt the Father & the Son; now observe among those things that the Lord doth promise to the Son, this is one, that he shall have a kingdom, in the 7th verse; Thus saith the Lord, the redeemer of Israel, and his holy One, to him whom man despiseth, to him whom the Nation abhorreth, to a servant of Rulers, Kings shall see and arise, Princes also shall worship, because of the Lord, that is faithful, and the holy one of Israel, and he shall choose thee. This is one great thing which was promised by the Father to the Son, and that from Eternity, namely, a kingdom, that Christ should have a kingdom, wherein Kings should worship him, wherein Princes should fall down before him, and submit to him, so that these things are spoken by the Prophet in Time, yet, as they were transacted betwixt the Father and the Son, they were before time; and so the Lord had assurance of the kingdom wherein Kings should fall down and worship him, and that in Eternity. But more clearly, Isai. 53.10, 11, 12 ver: where we have likewise the substance of the Covenant, that was betwixt God and Christ, the Father and the Son, and the terms and conditions of either party; Jesus Christ for his part he is content that God should bruise him, and to be grieved, and that his soul should become an offering for sin, and make Intercession for Sinners: then the Father again he promises on his part, that Jesus Christ should see his seed, that he should Justify many, and the like; but observe among other, one special thing that the Father promises is, that Christ shall have a Portion with the great, and shall divide the spoil with the strong; this of all other is the great promise.  
Quest. Now the Question may be, what are we to understand by Gods dividing to Christ a portion with the great, and the spoil with the strong?  
Answ. Why surely, these words they cannot be meant only of Christ's spiritual triumph over his enemies, and Christ's spiritual reward; because these words they are brought in as the reward the Father gives him for his suffering; because he poured out his soul unto death, and was numbered with the Transgressor's, and bore the sins of many, therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; therefore it cannot be a spiritual reward, and the reason is because the reward the Father gives to the Son, must be Equivolent unto his suffering, for the Father would not give unto his Son a reward that is short of his sufferings, this were to look upon God as straight handed, (when Jesus Christ had done his work to give a reward short of his work) therefore the reward must be as large as his sufferings. Now look upon the sufferings of Christ, and they are of two sorts; There was spiritual sufferings, and that in undergoing that bitter agony he underwent in the garden, in encountering all the sore Temptations of Satan, and all the frowns of his Father upon the Cross, here was abundance of spiritual sufferings, and he had the sting and torment of our sins, his very soul was poured out unto death with it.  
But now Christ beside these, had outward sufferings, he was made a reproach, and was buffeted, he was nailed to the Cross, and he was pierced. Now the reward must be as large as his sufferings; if the reward were only a spiritual reward, that would answer only the spiritual part of Christ's sufferings, for so great was Christ's spiritual sufferings, that what ever he receives from the Father in a spiritual way, is but a full & sufficient reward for them: Now, what shall Jesus Christ have for all his outward sufferings? why surely, he must have some reward for these also; there must be something that must be given by the Father to the Son, as a reward of these, therefore I take it, that these words they are mainly that part of the reward, they do hold forth the outward part of the reward; God had told him before, that he should see his seed, and that he should Justify many; I but now, because Jesus Christ met with a great deal of suffering from the world too, therefore saith God, I will give him a portion among the great, and he shall divide the spoil with the strong, because he was buffeted, and nailed to the Cross, and pierced; therefore the Father will give him a portion among the great, and he shall divide the spoil with the strong; therefore I will honour him, and set him above the great, and above the strong; and this shall be the reward of his sufferings, that the Father will give him a kingdom, and glory, and that as a reward of his sufferings. Isai. 52.13, 14, 15 ver: Behold my servant shall deal prudently, he shall be exalted, and extolled, and be very high. As many were astonished at thee, (his visage was so marred more than any man, and his form more than the sons of men) so shall he sprinkle many Nations, the Kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard, shall they consider. My servant shall be exalted, and extolled, and be very high, who is this God's servant? why, Jesus Christ, he, whose visage was more marred than any man's, and his form than the sons of men, (to speak of Christ's suffering day) in Christ's suffering day, his visage was marred, and he was without form, or comeliness, that is, he had no beauty, men were astonished at him, to look at him, seeing him so poor and so despised, that this should be the Messiah and the Saviour of the world; well, saith God, though my Son hath been so debased, & so dishonoured in the world, yet I will exalt him above the great men of the world; and as the world have been astonished at him and despised him, Kings shall shut their mouths at him, as much as to say, as men when in the presence of a Prince or great man hold their tongues and are silent out of respect and honour; so, Kings and Potentates shall be silent in his presence, in the day of Christ's glory, though in Christ's suffering day, every one spoke against him, called him deceiver and Belzebub, and trampled upon him; O yet there's a day, saith God, wherein my Son shall be exalted & shall be very high, and then the Kings shall shut their mouths at him, the great men of the earth shall be dumb, they shall not dare to speak a word in the presence of him, there shall be such a dread in the day of his Glory; and truly, this too you shall see Phil: 2.6, 7, 8 verses, Because Christ when he was in the form of God, and thought it no robbery to be equal with God, was willing to be vilified, and to be trod upon, was willing to be of no account, that he might thereby glorify his father, and save sinners; therefore saith the Lord, I will highly exalt him; Wherefore God also hath highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow: so exalted, as every knee shall bow before him; we are not to understand this of the Popish bowing of the knee at the name of Jesus, for such creatures are said here to bow the knee, that have no knees; and then too, as well every tongue shall confess him, as every knee bow to him: But the meaning is this, that as Jesus Christ had been dishonoured in the presence of men and Angels, so, a day shall come, that Jesus Christ shall be so exalted by the Father, and that in the presence of men and Angels, that all men and Angels, all creatures in heaven and earth, and under the earth, they shall all bow to Christ, that is, subject to him, worship before him, and every tongue shall acknowledge that this Jesus that was crucified, and made a reproach at Jerusalem, that he was the Lord Christ, the glory of God the Father, so that Jesus Christ is to have a kingdom, wherein all his enemies are to be under his feet, subjected to him, and this as the reward of his sufferings; This is the sum of that that hitherto I have been speaking of, that it was a thing that was concluded upon between God and Christ even in Eternity, when the first foundation of the Covenant of Grace was laid, that the Lord Jesus Christ in recompense of what he was to do here on earth, for the bringing about the salvation of sinners, shall in reward of his work have a glorious kingdom given to him by his Father, so that this kingdom of Christ, it's founded in the new Covenant, in the very first striking of it up betwixt the Father and the Son. But than  
Secondly, It's clear if we look unto the Promulgation of it; the first Promulgation of the new Covenant, was to man immediately upon the fall, so soon as Adam was fallen, the Lord comes to him, and in the Lords first words of promise to him, we have couched this thing, that we are speaking of, namely, the kingdom of Christ; yea, it was one great part of it, that Christ should have a visible kingdom: I take it that that promise that we have in Gen: 3.16. The seed of the woman shall break the Serpent's head; that it doth very clearly hold forth this thing, as will appear if we do but consider, as,  
Who is meant by the seed of the Woman, so likewise  
What we are to understand by breaking the head of the Serpent.  
It's not questioned but that the seed of the Woman is Jesus Christ, who was borne of a woman in the Father's due time.  
Now about the breaking the head of the Serpent, is the Question; There may be a question, Whether that the breaking of the Serpent's head, were only a spiritual victory & conquest, obtained by Christ over the Serpent & his seed; or, whether there be not something further in it. Now indeed I conceive, that though there is that in it, namely, Christ's spiritual victory and conquest, yet there is more in it, viz. that this breaking the head of the Serpent, doth also hold forth an outward victory and an outward triumph, an outward glorious conquest, that Christ and his, should have over the Serpent and his seed. And the reason is this, That this punishment of the Serpent and his seed it's come upon them, as a recompense of what the Serpent and his seed, have done or should do to the woman and her seed; to break the Serpent's head, it's brought upon him as a punishment, as it were by the law of Retaliation, like for like, he had been bruising, he had been doing all the mischief he could, and God foresaw he would do all he could, therefore saith the Lord, the woman and her seed shall break the Serpent's head, and his seed; now this being so, look how the Serpent hath bruised the heel of the woman and her seed; in like manner, must the woman and her seed, break the head of the Serpent and his seed; but now the Serpent hath not only bruised the heel of the woman and afflicted her seed in a spiritual way, by spiritual Temptations, he hath not done this only; but this Serpent hath afflicted the woman outwardly; the Serpent hath been afflicting of the woman, one while by causing of Rents and Divisions among the woman's seed; another while, by raising up persecution against the woman and her seed; he hath in an outward way afflicted the woman and her seed, therefore there shall be a day wherein Jesus Christ and the faithful of God, his faithful Children shall break the head of the Serpent and his seed, in an outward way; there must be such a day, because this comes in as a just recompense of what the Serpent had done to them.  
Now if we should but look whither or no there hath been such a day at any time as yet, truly we cannot find such a day, for if so be we should look into former times, and run through the times of the old Testament, we shall find that the whole time was (in a manner) the Serpent's day: in the morning of the old Testament, what blows doth the Serpent give to the woman's seed, when he held them in that sore bondage in Egypt; and in the evening of the old Testament, what a fearful blow doth he give again to the woman's seed, in that great dispeircing of the Israel of God into all the quarters of the world? Let us look into the morning and evening of the old Testament, and we shall find that the Serpent had not his head broken, but he was an affliction to the woman all that time: and though its true indeed, the middle of that day was somewhat more calm and pleasant, the woman and her seed having some respite, under some of the Judges and good Kings of Israel, and was able to bear up her head against the Serpent, and now and then to give him a blow; yet it was not like the breaking of his head, there was no such thing as the breaking of his head; but now there shall a time come, wherein the Serpent shall have his head broken, that is, he shall receive a more deadly blow from Jesus Christ, and those that are his, than ever he hath given to them; for its a greater thing to have the head broken, than to have the heel bruised. And if we look to the new Testament times, this hath never been done yet; for the first three hundred years, that great red Dragon, the Pagan Roman Empire, did persecute with most bloody Rage, the woman and her seed, and was red with her blood, Rev: 12.3, 4. and as soon as ever the Dragon, the Pagan Power was off the Stage, then comes the Beast, and he follows that course the Dragon before him had done, of persecuting the woman, for 1260 years, and she all that time is in the wilderness, in sackcloth and ashes, which time is but now expiring, so that if we look to the new Testament, even unto this day, its clear, that the Dragon and the Beast, have afflicted the woman; therefore yet, the woman hath not had her day upon the Serpent, but there is a time wherein the woman must have a day upon the Serpent to break his head; therefore there is such a kingdom wherein the Saints of Jesus Christ shall crush all the enemies of Jesus Christ in the world.  
The whole time of the world is held forth by two great days; There is the day of the seed of the Serpent, and there's the day of the seed of the woman. First, the Serpent's seed have the day, and that day all their work is to afflict the woman, to persecute the Saints, but all that ever they can do is but to bruise her heel, they cannot destroy her: I, but there's a day which the woman, and the seed of the woman is to have; now that is after the Serpent hath had his day, and in that day the seed of the woman, breaks the head of the Serpent, that is, gives a deadly blow unto the Serpent, and the seed of the Serpent; that as the woman hath been afflicted by the Serpent, so he shall receive a deadly blow from her: so that in the first promise that was made to man after he was fallen, truly there was this, the visible kingdom of Christ; and we may say that this notion of the fifth Monarchy (as now it's called) or of the visible kingdom of Christ, truly it's not a new fond notion, (though things may be said to be new, in respect of discovery, and our looking into them, yet) it's as ancient as any truth in the whole word of God; in the very first promise wherein was laid the foundation of our Salvation, there was laid the foundation of Christ's kingdom: God's glory and man's happiness go together, as the glory of God ly's in our happiness, so the glory of Christ ly's in the glory of his kingdom.  
Again, let us look Thirdly, unto the new Covenant in the Renovation of it; as in the first making of it, and in the first Promulgation of it to man, we have this (as I have showed you) as one great branch of it the kingdom of Christ; so look unto the Renovation of it, God did renew this Covenant again and again, and in the renewing of it, he did always include this thing as a main branch of it, namely, Christ's visible kingdom. I do speak this the more fully, because I take it here ly's a main foundation for our faith in this great thing that is controverted in this day, namely, the kingdom of Christ; for we all look for salvation by the new Covenant, we all know the new Covenant is an Everlasting thing, and what ever is in the new Covenant is like itself, unchangeable and Everlasting, and if therefore the visible kingdom be a piece or branch of that, than such a thing there must be. Now, I say, look into the renewing of this Covenant and we shall find that there is likewise this kingdom held forth: the new Covenant was twice more especially renewed, or with two persons more eminently, namely, with Abraham, and with David.  
The Covenant was renewed with Abraham, and therefore it's oftentimes called the new Covenant made with Abraham: Now if we look into that, we shall find the great thing that was held forth in it, is this, of Christ's visible kingdom, wherein Christ shall bare Rule over all his enemies, conquer all his enemies; if we look unto this Covenant as renewed to Abraham, in the Galatians the Apostle speaking of this promise applies it to Christ; now look upon the promises that were made to Abraham, and we shall find this truth, that there was such a thing held forth as an outward visible kingdom, Gen: 22.16, 17, 18 ver: And said, by myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the Nations of the earth be blessed; because thou hast obeyed my voice. Thy seed, to Abraham, and his seed were the promises made, saith the Apostle, He saith not, to seeds as of many, but unto seed, as of one, Christ; and that here it must be understood not of seeds as many, but of the seed, as one, the seed, Christ, is clear, because it's said, thy seed shall possess the gate of his Enemies, not the gate of their Enemies, which if it had been spoken of seeds as many, it should have been, but it's the gate of his Enemies, and shows that it's spoken of Christ; now that which is promised is, that Christ Abraham's seed shall possess the gate of his Enemies; there shall be a day wherein Christ shall possess the Gate of his Enemies.  
Quest: What is the meaning of that?  
Ans: Why truly the meaning is this, that a day shall come wherein Jesus Christ shall have power over all his Enemies in the world, he shall have rule over his Enemies, he that hath been trodden upon in his members; we cannot say that he hath ruled over his Enemies yet, but a day shall come wherein he shall have an absolute rule over his Enemies; which is expressed here by the Gate; as when a Conqueror comes against a City or Castle, when he hath once possessed the gate, he hath gotten the strength of it, and they are all under him, and at his mercy; so there shall a day come; wherein Christ shall possess the gate of his Enemies, they shall all be brought under him, in such a manner, as they shall be all subject unto Jesus Christ and his. But now there hath never been such a day as yet, indeed the Enemies of Christ they have hitherto possessed his Gate, if you look from the first day to this day, the Enemies of Christ have ever been in his Gate, that is, they have been treading the Church underfoot, which is most properly his Gate; But there is a day wherein Jesus Christ shall possess their Gate, and tread them underfoot; therefore there is such a thing as a visible kingdom held forth in this promise made to Abraham. Look but to that promise made, Rom. 4.13. where the Apostle speaks thus; For the promise to Abraham, was not to Abraham, or to his seed through the Law, but through the righteousness of faith. The promise to Abraham that he should be heir of the world, was not to Abraham, or to his seed through the Law; there was a promise expressly made to Abraham that he should be heir of the world, we do not find this promise in Genesis, in so many words, therefore it seems to me, that the Apostle doth gather up the sum of all the promises made to Abraham, and he doth sum up all in this, God promises to Abraham that he should be heir of the world. All the promises, that Abraham should be a father of many nations; all nations should be blessed in him, his seed should possess the gate of his Enemies; what is that now that is the great thing held forth in all those promises? why, it was that he should be heir of the world; and the promise therefore is of such a thing, and indeed it was the substance of them all, th● marrow of them, that Abraham should be a great and an absolute heir, and should have all the world given to him.  
Now let us consider this, it's the promise of God, and he cannot lie; Abraham himself never did possess the whole world, but was a stranger in it, dwelling in Tents and Tabernacles, Heb. 11.9. And if we look to the natural seed of Abraham, namely, the Jews, they never yet possessed more than that little spot of land, the land of Canaan, and they have been cast out of that a long time; and if we look unto the believing Gentills the spiritual seed, they have been to this day persecuted in the world, its outcasts, the of-scouring of it, and cannot in any sense be said to have been made possessors of the world, as an heir (which is the Apostles word) is made a possessor of his Inheritance, where he bears rule as a Lord, and all within the Compass of his Inheritance, are to him in no other capacity but of servants and Tenants. Abraham was the heir of it, but they never had the possession of it; yet there is a time wherein they shall have the world, for God who made the world, and hath given it to whom he pleaseth, was pleased of his own good will to give it to Abraham: indeed, what right had Abraham to the land of Canaan? but God who hath right to all, was pleased to give it to Abraham: why so here, Abraham's seed have the world given them; there must be a time wherein the seed of Abraham shall possess the world, as truly as the seed of Abraham did possess the land of Canaan, which God gave to Abraham and his seed. Now, I say, this hath not been, and we cannot look upon this as if so be the fulfilling of this promise were in giving them a part of it; for God promises the world, and therefore indeed there is a time wherein Abraham and his seed are to be possessed of the world, and if so be there were not, what were Abraham and his seed the better for the promise, if so be they never possess it. And this promise is said to be made to Abraham not through the Law, but through the righteousness of faith, and that is upon the account of the new Covenant; for in the Romans its said, That the righteousness which is of faith speaks on this wise, he doth oppose the old Covenant unto the righteousness of faith, so that by the righteousness of faith we are here to understand, the new Covenant; and this promise made to Abraham as the heir of the world, and that as of the righteousness of faith, comes in upon the account of the new Covenant.  
Let me add one notion more upon this Scripture, that this promise is made to Abraham, that he should be heir of the world, the Lord he doth give to Abraham as a pledge, or as an earnest of this great promise, the land of Canaan, to him and his seed: and now as Abraham while he was a stranger in the land of Canaan, he had the land of Canaan given to him and his seed by God, and so had a true right to it; so, Jesus Christ, though he is now a stranger in the world, little known in the world; and the seed of Christ wander as strangers in the world, yet they have a true right, and Christ hath a true right unto this great heiredome of the whole world, as true a right as Abraham had unto the land of Canaan, when that idneeed he was but a stranger in it; and look as Abraham's natural seed the Jews upon their coming out of Egypt, they were by God possessed of that land, which God did give to Abraham, as a pledge or an earnest of the great Inheritance; so likewise shall Abraham's seed both natural and spiritual, Jew and Gentille, (for now they are both one, for the partition wall is broken down) this seed of Abraham, when God shall set his hand the second time, gathering together his people, Isai. 11.11. that is, when he shall deliver his Children from the Antichristian Tyranny and bondage, and he shall bring the Jews into their own land, in that day shall they as truly be possessed of this great Inheritance of the whole world, as Abraham's natural seed when they went out of Egypt were possessed of the land of Canaan; and to make this a little out, first Abraham was made by God an heir of the whole world, and that indeed is the great Inheritance that is here promised, the promise to Abraham was as to an heir of the whole world. And secondly, Abraham was made an heir of a lesser inheritance, and that was given by God to Abraham and his seed, to live upon (as I may so say) until the appointed time came, that they should possess the whole world; now one was the pledge of the other, and answerable hereunto, Abraham's seed have two great Captivities, of which one was the Type of the other. First, Abraham's seed was carried captive into Egypt, and in God's due time God brings them out, and when he had brought them out, God puts them into that land that was the pledge of that great Inheritance; now after that, they sin against God, and he delivers them into a greater and longer Captivity; so likewise, Abraham's seed (who wondrously increased in the time of their first Captivity in Egypt) in the time of this long Captivity do wonderfully increase, for now the Gentills come in, and they are his seed; now Abraham is made the father of many Nations; now Abraham's seed being increased to a multitude of Nations as the promise is, God will bring them forth a second time; and as he did upon the first bringing them forth, he gave them the land which was the type of the promise, so at the second time of bringing them forth, he will give them the whole world which he hath promised to them.  
Secondly, Look upon the renewal of this Covenant with David; as the new Covenant was renewed with Abraham, so likewise it was renewed with David; the renewal of it with David we have if we look into the 89 Psalms: 3 & 4 ver: I have made a Covenant with my Chosen; I have sworn unto David my servant. Thy seed will I Establish for ever: and build up thy Throne to all Generations, Selah, What this Covenant is, observe in the 4th verse, Thy seed will I establish for ever; and build up thy Throne to all Generations, that is the great thing, the great branch of the Covenant made with David, I will build up thy Throne; but whose Throne is this, David's Throne as David? no, it's not David's Throne, but indeed Christ's, spoken of under David as a type of Christ as King; and that is clear if you look into the 19 ver: Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty: I have exalted one chosen out of the People. This David here, its clear it's spoken of Jesus Christ, though David was the type of Christ, that mighty one: and then again, it's more clear in the 27 ver: Also I will make him my firstborn: higher than the Kings of the earth. I will make him my firstborn; It's Jesus Christ that is the Father's firstborn, and its Jesus Christ that is to be exalted higher than the Kings of the earth; David was never exalted higher than the Kings of the earth, there have been Kings of the earth, that have been higher as to outward glory than David was, but its Jesus Christ that is exalted higher than the Kings of the earth. But  
Quest: How doth it appear that this is the new Covenant?  
Ans: Why, it appepres from two things.  
First, It appears from the unalterableness of it, in the 34 ver: My Covenant will I not break, nor alter the thing that is gone out of my lips. It was such a Covenant that this kingdom was founded upon, that God would not break nor alter, and therefore the new Covenant.  
Secondly, Because there was an oath added to the Covenant, in the 35 ver: Once have I sworn by my holiness, that I will not lie unto David. Here's the oath of God, Once have I sworn saith God, do you think that I will be false to David, Once have I sworn, and that, by my holiness, the highest thing God could swear by. Now it must therefore be the new Covenant, because there's an oath added to it; when the Lord made the old Covenant, there was no Oath went with that, therefore the Apostle in the 7th of the Hebrews saith, that the Priests of the old Covenant were made without an Oath, but now the Priests of the new Covenant they are made with an Oath, 20 & 21 ver: The Priesthood of the new Covenant is confirmed by an Oath, what ever God doth in the new Covenant there goes an Oath with it; and so when Christ is made the high Priest of the new Covenant, the Lord swears, what ever he doth, I will do, what he doth as a Priest, I will ratify and confirm it, I will never repent me of it, there's an oath; but now the Priests of the old Covenant are made without an Oath; and because it's confirmed by an Oath, its clear it was the new Covenant, the whole new Covenant hath an Oath goes with it, God willing to show unto the heirs of promise the Immutability of his promise, he confirms it with an Oath, that by two Immutable things, in which it was Impossible for God to lie, we might have a strong Consolation, etc. So that its clear this is the new Covenant: I but here's one promise hath a special Oath to it, its worthy observation what piece of the new Covenant the Lord especially swears to, and that is this promise of Christ's kingdom, Once have I sworn by my holiness, that God will not lie to David; and what is that that God swears to? its this, that his seed shall endure for ever, and his Throne shall be as the Sun before him. Now to this promise is added a special Oath, and its observable, that the Lord speaks of Christ's kingdom several times in Scripture (there are four times that the Lord speaks of this) and he doth swear to it.  
When he made this Promise to Abraham, that his seed (Christ) shall possess the Gate of his Enemies, Gen. 22.16. By myself have I sworn, saith he: when he comes to make this promise to David, that Jesus Christ shall have a kingdom, God swears again, Once have I sworn by my holiness, that I will not lie unto David; His seed shall endure for ever; and his Throne as the Sun before me. Again, if you look into Isai. 45.13. you have God swearing again there, I have sworn by myself; the word is gone out of my mouth in righteousness and shall not return, that unto me every knee shall bow, every tongue shall swear Why, what is the meaning of that? why it's the very same with that in the Philippians, every knee shall bow to Christ, every tongue shall confess that Christ is the Lord, it is the exalting and setting up Christ Jesus as King: So, if we look into Isai. 54.9.11. Oh thou afflicted, Tossed with Tempest, and not comforted; and in the 14 ver: In righteousness shalt thou be established, and thou shalt be far from oppression; it's a description of Christ's kingdom, which he confirms by his oath in the 9 ●h ver: speaking of this very time of the kingdom of Christ, For this is as the waters of Noah unto me; for as I have sworn that the waters of Noah shall no more go over the earth; so have I sworn, that I would not be wrath with thee, nor rebuke thee; that is, he would not in that day be wrath with his people, so as to put by the fulfilling this good word of his promise, I will make good this piece of my Covenant.  
Now if we consider it, surely there is something in it, that the Lord should confirm all the new Covenant by an Oath, and should confirm one branch of it, and that by an Oath, swearing by himself, and by his holiness, and by his righteousness; and swearing that he would not lie; and swearing that it should be as certain as the word to Noah, that the world should never be drowned again. That the Lord should swear over and over to it, surely there is much in it; now the Lord hath done thus as to Christ's kingdom, what ever the world say, the Lord hath founded this upon the new Covenant, and he hath confirmed this new Covenant with an Oath, when the Lord saw what opposition there would be in the world, & what distrust in his people's hearts, lest any should doubt of it, he comes over and over again with this particular branch of it with an Oath, I have sworn, I have sworn, I have sworn, that my Son shall have a kingdom. So that in the Covenant with David, there was the promise of the kingdom of Christ.  
Fourthly, Let us come to the work itself, where the work doth begin to rise in the world, and you shall see that it doth begin to rise, and that upon the account of the new Covenant. The work of Christ's kingdom, the glorious beginning of it, it shall be about the time of the Jews coming in, and indeed the coming in of the Jews shall be a very great advancement of this kingdom, and where ever the Lord doth speak of the coming in of the Jews, he doth lay it upon the foundation of this new Covenant; and indeed it's a very great argument to me, against those that think there is no such thing as the kingdom of Christ, because God hath so often laid it upon his new Covenant. Look into the 26 of Leviticus, the Lord had spoken before of rejecting, and of the casting of them off, 42 ver: he saith when they should be cast off, then will I remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, and I will remember the Land. This doth not only look to the rejecting of the people of Israel for a time, when they were carried Captive into Babylon, for that was a rejecting only of part of the seed of Abraham, but it doth look to their long Captivity, of all the seed of Abraham, for these many hundred years, the Lord engages he will restore them, and restore them upon the account of remembering his Covenant; Then will I remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham, will I remember, and I will remember the Land: and I will bring them bacl again, and I will gather them upon the account of my Covenant, saith God, Deut. 4.30, 31. In the 27 verse Moses had been speaking, The Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you; then he tells them in the 30 verse, When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice: even in the latter days, mind the expression, in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice, (for the Lord thy God is a merciful God) he will not forsake thee, neither destroy thee, nor forget the Covenant of thy fathers which he swore unto them. When the Lord hath cast them off, they shall be gathered, and that upon the account of his Covenant; and so in the 54 of Isai. that Chapter is a prophecy of the Conversion of the Jews, and of that glory that shall follow thereupon, and the Lord doth engage his Covenant for the bringing of it about. The mountains shall departed, and the hills be removed, but my kindness shall not departed from thee; neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. So likewise in the 33 of Jere. the two last verses; Thus saith the Lord, if my Covenant be not with day and night, and if I have not appointed the Ordinances of heaven and earth: then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac and Jacob: for I will cause their Captivity to return, and have mercy on them. This is spoken of their last restoration, as I told you at first, and the Lord doth engage to restore them, and for that, he doth engage his Covenant, if so be that my Covenant be not firm, then saith he may I cast away Jacob and Israel my servant; but if you believe my Covenant, do not believe I will cast them away; Exod: 19 When the Lord had cast them off, in respect of the old Covenant, he gathers them upon the account of the new Covenant, his Everlasting Covenant. So likewise, Zach: 9.11. which Chapter is a prophecy that looks into the last times, as is clear from the first verse, for it looks to the time, wherein all the eyes of Israel shall be toward the Lord; so you have what is spoken in the 9th ver: quoted by the Evangelist Matthew; Thy king cometh riding upon an Ass, and upon a Coalt, the foal of an Ass; its clear it looks unto the last times: so, if you look into the 10 ver: And I will cut off the Chariot from Ephraim, and the Horse from Jerusalem: and the battle bow shall be cut off; and he shall speak peace unto the Heathen, and his Dominion shall be from Sea, even to Sea, and from the River, even to the ends of the earth; it looks to the time of Christ's kingdom; now in that time God will gather together the Jews, in the 11 ver: As for thee also, by the blood of the Covenant, I have sent forth thy Prisoners out of the Pitt, wherein is no water. The Lord will gather them in that day, and that upon the account of the new Covenant, by the blood of the Covenant they are gathered. And as the Apostle Paul speaks of the conversion of the Jews, Rom. 11. He speaking of the natural seed that were broken off that we might be graffed in, and how that they should be graffed in again; as he tells us in the 26 ver: For this is my Covenant unto them; he lay's the foundation of all upon the Covenant; they shall be gathered; why? its my Covenant with them. Now observe, this is a glorious piece of the work, that that shall be the most excellent piece of the work in the rise of Christ's kingdom, in the calling of the Jews, its this, that it stands upon the new Covenant: The foot of Christ's kingdom is bottomed upon the new Covenant, it was founded upon the new Covenant in Eternity; it was lodged in the new Covenant in the first Promulgation of it to men; it was a piece of the Covenant with Abraham and David; and when he tells us the work of his kingdom shall rise, he tells us it shall arise upon the foot of the Covenant: now lay all these together, and what can be more clear than this, That the kingdom of Christ it's a glorious piece of the new Covenant, it's a branch of the new Covenant, it's such a piece (as I told you before) as the Lord hath been pleased (in an especial manner, which he hath not done to any one branch of the new Covenant besides it) to swear to, again, and again, and again, and again, that it shall be.  
If it be so, Use 1 that the kingdom of Christ is lodged up in the new Covenant, that it's founded there; First, We may learn this, That let men or Satan do what they can, for the crushing, and the keeping down such a thing, yet a day there is, when it will come forth, and that in the spite of all the power of men and hell; for its a piece of God's Covenant, and its a piece God hath sworn to, and if the God of Heaven be able to make good his Oath, and perform his Covenant, and if he will not let his new Covenant that he hath spoken so highly of, his Everlasting Covenant, that he hath laid the salvation of all his Children upon, his own glory upon, if he will not let that fall, he must bring this thing to pass; therefore let men do what they can, or let Satan do what he can, yet when that all the Power of Hell, and all the wisdom of men, when it hath acted and put forth itself to the utmost, for the hindering such a thing, that God who made this Covenant, and who keeps Covenant, and hath sworn he will not alter the thing that is gone out of his lips, and sworn again and again, that he will make Christ higher than the kings of the Earth, this God will bring forth such a thing, for his Covenant is a sure Covenant, and an Everlasting Covenant, and therefore indeed it's not for us to struggle against the will of God, and the Covenant of God; it good for us to wait upon God for his will in all things, so for this, the time for Gods bringing forth the kingdom of his Son, but for men to struggle against this truth, when God brings it forth, men may undo themselves, because its striving against God, and one great branch of the new Covenant.  
Secondly, Use 2 If it be so that the kingdom of Christ is lodged up in the new Covenant, we may hence learn, That the unworthiness of the Saints, it cannot, it shall not hinder or deprive them of this mercy: for new Covenant-mercy's they come riding over the head of all things that stand in the way, new Covenant Grace is a triumphing Grace, it's a Grace that rides in Triumph, what ever it meets with it rides over, it's such great Grace. Now this kingdom of Christ comes on upon the account of the new Covenant, and its the grace of the new Covenant, that shall usher this kingdom into the world; and as this grace will bring it through all the oppositions of men and Hell, so will it even come over the sin and unworthiness of the Saints, if so be that it were upon the account of the old Covenant, indeed we should have little hope, God's people in this day would have little hope. When I have many times in serious thoughts, looked over the generation of the Saints, all parties, it hath been a greater discouragement, as touching the work, than all the powers of the world, for upon the account of the old Covenant we are gone; to consider the unworthiness of the Saints, it's a harder thing to get over this, than to get over all other things, but consider this is the ground of the work, the new Covenant; if this kingdom were upon the old Covenant, I have oftentimes thought we should never have any hope, that such a thing should rise up in the world, and though God might use another Generation, yet this Generation must die, because they have all broken Covenant with God: yet now seeing its rising ground is upon the new Covenant, though the people of God are exceeding unworthy, yet notwithstanding they may have mercy; and that soul that is most unworthy, yet he may come to be partaker of that blessedness of the new kingdom. When the Children of Israel were going through the wilderness, and the Lord was dealing with them according to the old Covenant, they murmured against God, and they all fell in the wilderness; and so it would be with us in this day, if he dealt with us upon the account of the old Covenant; but because God deals with us upon the account of the new Covenant, as the people of God have cause to be humbled for all their sins, yet consider this cannot hinder, but the Lord can yet, and the Lord indeed I hope of his grace, will do glorious things for his Children, notwithstanding all their unworthiness, his grace shall come triumphing over all these. David's kingdom grew out of the new Covenant, therefore it was not the unworthiness of him nor his followers that could hinder it from rising. If you look upon saul's kingdom, it seems to be glorious at first; but afterwards, because it was not founded on the new Covenant, it grew worse and worse; Saul at first seemed to have much faith and selfe-deniall, when the Lot fell upon him, and they were commanded to bring him forth to crown him King, he hide himself, that they were forced to inquire of the Lord to know where he was: and when the Children of Belial said, How shall this man save us, they despised him, and brought him no presents, but he held his peace, in the 1 Sam: 9.27. he seemed to be so patiented and so humble, as if he took no notice of it: so in the 1 Sam: 11.12, 13. there you shall find, after they had gotten a great victory over the Ammonites, and some of the people said unto Samuel, who is he that said, shall Saul reign over us? bring the men that we may put them to death: And Saul said, There shall not a man be put to death this day; for to day the Lord hath wrought Salvation in Israel. As if Saul should have said, I will never give way to passion and rage, why? the Lord hath wrought glorious Salvation in Israel this day, the Lord with his Salvation hath been among us, and by his mighty Salvation hath delivered us; his heart seems to be wonderfully taken with the deliverance: but afterwards, look upon saul's kingdom, and it's still waneing, and decaying more and more; and why? because it was founded upon the old Covenant. But look upon David's kingdom, and you shall see in the beginning of it, it did arise through many failings and infirmities, that were both in David himself, and his followers; David he runs away from Saul, goes to Ahimelech the Priest, and tells a lie to get some bread, and Goliahs' sword; afterward he runs to Achish king of Gath, and fain's himself mad: and when he had been invading the Country near unto him where he dwelled (at Zicklag) and Achish asked him whether he had made his road that day, 1 Sam: 27.10. David tells him a flat untruth, that they had been against the South of Judah: At another time, he failed exceedingly, when in a way of revengeful rage he would go against Naball, to cut him off and all his house, for denying him provision; these were stairing offences, men (no doubt) did wonder what would become of David & his case, that was attended with so many weaknesses and offences; And look upon his followers, and see what a rabble-rout he had at first, 1 Sam: 22.1. When David was escaped to the Cave Adullam, then, every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him, and he became a Captain over them; if one should seriously look upon David and his followers, would be think there should any good come of it? many no doubt did thus look upon David and his followers, and therefore expected no good to come of his kingdom. I bring it to this end to show, that though men may have never so many infirmities and weaknesses, yet if the work arise through the new Covenant, it shall go on with a notwithstanding: David's kingdom was founded upon the new Covenant, and therefore it was carried on, through all difficulties and weaknesses; and saul's kingdom arose only out of the Covenant of works, and therefore (though it had a glorious beginning) it did waste away. Therefore let not the hearts of God's people faint or be discouraged, though there are gross failings among the Saints, and in those too that desire to be friends to David's kingdom, though there be much of passion and the infirmities of men in them: Consider, Christ's visible kingdom in this world stands upon the foundation of the new Covenant, it did help David to the kingdom, though through many Infirmities. I speak not this, to Indulge any infirmities in God's Children, I desire that this glorious cause might be so managed, as it deserves; yet suppose it's managed with many infirmities, so that many stumble at it, saying, Can this Monarchy ever prosper? Let such consider that this glorious blessed cause is founded upon the new Covenant, and though men cannot overlook Infirmities, yet God will, and accomplish the thing notwithstanding them for the new Covenants sake, I will be merciful to their sins, and remember their Iniquities no more. Consider, when Jesus Christ rid to Jerusalem as a King, he did not choose the most glorious Beast to ride upon, but he chose that Beast that was most weak, contemptible and simple, so now the Lord he chooseth weak things to confound the strong, and foolish things to confound the wise. We have a good cause, and we are upon a good ground, we are upon the new Testament ground; and seeing it's founded upon the new Covenant, the grace of the Covenant will triumph over all the weaknesses and infirmities of the Saints that labour to carry it on: the Lord makes use of the weaknesses of his people sometimes, to make others blind, and to stumble, to be a rock of offence, but when the work is done, all their weaknesses saith the Lord shall be forgotten; the Lord will come and swallow up all in the new Covenant: as David's weaknesses, were a stumbling block to those that lived in his age, and when the Lord had stumbled all in that age and generation, than he makes his work to arise higher and higher, through the grace of the new Covenant: and so it will be with the visible Kingdom of Jesus Christ, because it's founded on the new Covenant, which is a sure and an Everlasting Covenant; he hath made with me an Everlasting Covenant, ordered and sure: the Lord hath founded it so sure, that all the Devils in Hell, and all the rage of men in the world, cannot hinder it, Though my house, saith David be not so with God, yet he hath made an Everlasting Covenant with me, which shall stand; though the Saints do not grow in grace, yet this glorious work of Christ's kingdom, which is founded upon the Everlasting Covenant, must go on: the House that is builded upon the rock, though the winds blow, and floods arise, and beat upon the House, it stands fast, because it's built upon the rock; so, Christ's kingdom it hath a rocky foundation, it's founded upon the Covenant of God, that is, an Impregnable rock; it's such a foundation that all the world cannot hurt, if any come and strike at it, it will grind them to powder; this is a sweet consideration, and should provoke us to look up to God, for the accomplishing of this great mercy; and to look unto him for new mercy, God's people stand for nothing concerning this kingdom, but God will make the world one day know, it was a piece of the new Covenant. The unworthiness of the Saints shall not hinder them of this mercy, for new Covenant Grace will ride Triumphing over the head of all the Infirmities of the people of God.  
Thirdly, Use 3 Another thing (if it be a mercy lodged up in the new Covenant) we may learn hence is, That it is not strange, or it ought not to be strange to us, if we should see a death upon this work, if we should see this work struck dead, when it may be it seems to be coming forth; for indeed its God's way in bringing forth mercy of the new Covenant, to strike the mercy dead. Abraham had two sons, the son of Hagar the old Covenant, and the son of Sarah the new Covenant; there's no death comes upon Ishmael the old Covenant, but there comes a death (Abraham's body is dead, and Sarah's womb is dead) upon Isaac the new Covenant, the new Covenant mercy is struck dead, so when the Lord will set up his Son as King, he will do it upon the account of the new Covenant, therefore we must expect this new covenant mercy to pass through death, so that God strikes the new Covenant mercy dead, before he brings it forth. When the Children of Israel came out of Egypt, they come out upon the account of the new Covenant, God remembers his Covenant and sends Moses to them, thereupon they are full of expectation of deliverance, but presently their burdens were increased, and their oppression increased, and thereupon all is struck dead, and they are further from deliverance than ever they were, and yet notwithstanding when God had tried but a while their faith and patience, (for that is the end of all his bringing deaths upon a work, to try our faith and patience, but) so soon as ever that was tried, than the Lord brings them forth by his glorious hand. So it was with David, God had promised him the kingdom, yet there was a wonderful death came upon David's kingdom, David is made a king, and some few come to him, and David had some faith, when Abiathar the Priest came to him when he fled from Saul, saith David, Abide with me, and thou shalt be safe, for with me there's safety, but when his kingdom is just ready to come to him, there comes a great sentence of death upon the work, because its a new Covenant work, all is struck dead, I shall certainly perish one day by the hand of Saul, and I must leave the Country, saith David, so it's with all new Covenant mercy, that the Lord might try the faith of his Children, which he will have tried, and that he might make the mercy the sweeter when it comes, and that we might be more in crying to him: God strikes the work dead, that we might exercise the more faith and prayer, therefore let us not be discouraged, when we see a sentence of death upon it, it would be a great discouragement to me, if there were not a Sentence of death upon it, I should believe than it were a greater way off than it is; for if it be a new Covenant mer●y, there must be a Sentence of Death put upon it. As in mercy to a particular soul, God will have the soul struck dead, before the Lord reveal the new Covenant mercy to him, that the soul shall say, I can see nothing, I have nothing at all; it can see no wisdom, no righteousness, nothing in itself, and when all is struck dead, than the Lord comes with new Covenant mercy to the soul; so, when the Lord intends to set up his Son's kingdom in the earth, it must first be wholly struck dead.  
Fourthly, Use 4 If this kingdom of Christ be a mercy lodged up in the new Covenant, than we should wait upon God patiently for the bringing of it forth: New Covenant mercy they are to be waited for: Abraham lost himself greatly in murmuring, while he was waiting for the fulfilling of the new Covenant promise, he cries out, I go Childless, he had a promise, and because he sees it not fulfilled, he cries, I go childless, and this Eleazar of Damascus, who is Steward of my house, must be my heir: and what doth this his repining bring forth? why presently the very next thing we read, is Abraham and Sahah distrusting God, lay their heads together, and upon advice, he goes in Hagar, (he turns into the old Covenant) and had fruit by her, and there Abraham rests and settles himself some years; he goes and turns into the old Covenant by an Impatient waiting for the new Covenant; we are not to wait as Idlers do for help in a ditch, and cry God help us, but we are to wait as if we would have it in by our very striving & struggling, yet notwithstanding there must be a quiet waiting on God for his time, so it should be with us, for this new Covenant mercy; wait for it patiently, be content with it in Gods own time, when he will bring it forth, and the more our heart is brought to lie down submissively before God, it's a great argument that the mercy is so much the nearer; the Lord doth ordinarily in giving forth the mercy of the new Covenant (though there may be striving and struggling for a time, yet) he brings the hearts of his Children to this, Lord when thou wilt, in thine own time; O that God would bring all the hearts of his Children to this, that our hearts might not be engaged by our own thoughts, but that we may be so free that God may have his own time, that there may not be an Impatient spirit in waiting.  
And is it a new Covenant mercy, Use 5 this will be a sweet mercy when it comes, all the new Covenant mercy are sweet things; what ever the world think of Christ's kingdom, when it comes it will be a sweet thing; that the Saints shall have glory hereafter, doth that hinder the spiritual enjoyment of God here? so, the outward kingdom of Christ, what will that hinder the spiritual enjoyment of Christ? But the Devil play's his game thus in the new Testament Times, he made men to look for an outward kingdom only, when Christ was about to set up a spiritual kingdom; and now that Christ would set up an outward kingdom, saith the Devil look only to the spiritual kingdom, as if the ourward and spiritual kingdom could not stand together, as if the glory of the bodies and souls of the Saints could not stand together.  
And then again, Use 6 If it be a new Covenant mercy, it will be a spiritual thing; though some may call it a carnal and a low thing, yet it will be a spiritual thing: the Lord teach us to wait upon him, to look up to him, to trust in him, to rely on him, for there shall be a day of his kingdom; our work is to wait; seek, pray, and wait in these day's; the Lord teach his people to go along with him; as the little Children at his entrance into Jerusalem cried Hosanna, Hesanna; he rides upon a poor mean creature, the foal of an Ass, and the Children follow him crying Hosanna, Hosanna; so we should eye the Lord Jesus now in the meanest appearances, and follow him crying Hosanna in the Highest, this we should do.  
The Lord make us wait on him for his own Time, and that time is not fare off, I cannot think its fare off; because many think it a great way off, it's an argument to me its near, for God comes upon his people when he finds not faith on Earth, when God's people say its fare off, than its near; as, when God sent Moses to tell the Children of Israel the Lord would deliver them, but before deliverance, thesentence of death comes, and O say they to Moses & Aaron, what have you brought us to? where is their faith now, expecting deliverance at the hand of God? Now it was worse with them than before, and their bondage is increased, and their deliverance was thought further off: O but then was the Lord's time, he Immediately brought it to pass; then was the Lord's time come, when their faith was gone. So when David stood up first upon the account of his kingdom, saith he, to Abiathar, Come with me and thou shalt be safe, I am sure God will give me the kingdom; though Saul be a Potent Enemy, and mine Enemies many, yet I am sure God will give me the kingdom; but yet, after that, when Saul pursued him that he was forced to fly out of one Hole into another, Now, saith he, shall I perish one day by the hand of Saul; then, when he thought it thus fare off, than the kingdom comes forth, the hand of the Lord cuts off Saul, and the kingdom Immediately comes to David. As when the Children of Israel came out of Babylon, they thought they should have all things, than Jerusalem built, and the Temple, and all things; but when they were about it, building the Temple, now a stop is put upon the work, and they cry, The time is not for the Lords work yet, till that Haggai and Zachary tells them, Now is the Time for building the Lords Temple: As it is with private Christians in a doubting hour, Saints usually conclude, we are too forward for that time; observe, Then is God's time; they had faith at first, and after their faith fails from the work, and they said, it was not time; mark, than was the time, the Lord sends Haggai to tell them, they lived in their Ceiled Houses, and neglected God's house, O now was the time when they thought not of it; And just so, when Christ suffered on the Cross, We thought, say the Disciples, this was he that should have delivered us, their hope was gone of any deliverance by him, yet then was their Redemption at hand, their Redemption comes forth Immediately, he finishes the work of Redemption at that time; so that to have faith struck dead, is not an Evidence that the work stands a great way off, but that its near and approaching: surely the Lord will come forth in his Time, and he is not fare from doing some great and glorious thing in the world; God's people's faith is not grounded upon fancies, but they see and know that God is doing some glorious thing in the world, he is overturning kingdoms, and setting up the kingdom of his Son; O that we could quietly look up unto the Lord, and wait upon the Lord, Serve the Lord with fear, and rejoice with Trembling, kiss the Son lest he be angry ye great ones of the Earth, lest his wrath be kindled; and you that follow the Lord, O do you rejoice with fear, and serve him with Trembling; they that stand may fall; O when was there such a falling as now shall be, when the Lord saith, I will arise to shake terribly the earth; no History can parallel such shake as have been in these last days, therefore we had need take heed lest we fall, and look up to the Lord that we may stand: Indeed it's a blessed truth, what ever men may think of it, so sure as my hand is upon this Bible, so sure shall such a thing come forth in due time; for as this is the true word of God, of a true God that cannot lie, so certainly it shall come to pass.  
I have only insisted on one particular, the kingdom as a Branch of the new Covenant, but to speak of the kingdom as it's held forth in the Word, would take up a large time, for there's not any one truth hath more to be said from the Scripture for it, than this, of Christ's kingdom, for as the end of all is God's glory, so, this is that, concerns Christ's glory, there's a vane of it running through the Scripture, from the first promise made to Abraham, to the last spoken of in the Revelation. The Lord give us hearts to look up to him for the accomplishing of it in his Time.  
FINIS.   

Signs of the Times.  MATHEW 16.3. 
O ye Hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the Times?  
THese words are spoken by our Lord and Saviour Jesus Christ, unto a generation of men, which came to him tempting him, desiring him to show them a sign from heaven, in the first verse, The Pharisees also with the Sadduces, came, and tempting, desired him that he would show them a sign from heaven. The Pharisees and Sadduces they were in their Principles, contrary and opposite one unto another, and yet they can either of them very well agree and comply against Christ, and both join hands and heads in tempting our Lord; and their Temptation it ly's in desiring a sign from heaven: our Lord Jesus he takes occasion from this, to mind them of the signs of the times, Can ye not discern the signs of the times? and lest that they should reply that these signs were so dark that they could not be known, therefore our Lord labours to convince them, and that from things that were of a more outward nature, you say in the evening it will be fair weather, for the sky is red, and in the morning it will be foul weather to day, for the sky is red and lowering, O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times? As if he should have said, what, are ye not as wise in spiritual things as you are in Temporal? are you not as wise concerning the signs of the times, as ye are in outward signs? ye can discern the face of the sky, how is it that you are not so wise as to discern the signs of the times?  
I shall not spend much time about the words, in the words, there is this Observation,  
Observa: That the Times of the Lords more glorious appearance and manifestation of himself, they are times that are marked out, they are such times as have evident signs set upon them. This, the word of Christ doth clearly hold forth, Can ye not discern the signs of the times? As if he should have said, the present time, it's such a time as hath signs set upon it, ye might see signs if so be that ye were not blind; If so be that I should run through the book of God, we should find this to be a truth.  
First, There was a great and wonderful appearance of the power and majesty of God, when the Lord was to deliver Israel out of Egypt, and that was a remarkable time, a time that God had marked out, 430 years; At the end of 430 years, all the host of the Lord, it's said, came out of the Land of Egypt.  
Secondly, At the time of Israel's coming out of Babylon; There was a glorious appearance of God, in stirring up the heart of Cyrus, of a Heathen, to make him so forward and ready of his own accord, to put on the work of God, of building the Temple, and make Proclamation throughout all his Dominions, to the Jews, to go up to Jerusalem to do this work; here was a great hand of God: now this time was also marked out, seventy years Israel was to be in Babylon, and then to come forth.  
Thirdly, The time of our Lords first Coming, it was a time wherein there was a glorious manifestation of God, God now manifests himself in the flesh, as the Apostle tells us; now, what remarkable signs were set upon this time? there were three remarkable signs set upon this time, by either of which this Generation, might have known or discerned Jesus Christ to be the True Messiah.  
First, There was at this time the departure of the Sceptre from Judah, Prophesied of by Jacob, as you may find, Gen. 49.10. The Sceptre shall not departed from Judah, nor a Lawgiver from between his feet, until Shiloh come: that is, until Christ come: so that whensoever the Sceptre was taken away from Judah, they might then conclude, now will the Messiah come, now is he in the world, whether we see him or no, yet he is come, for the Sceptre was not to departed till he was come: now its observable, that at this very time the Sceptre was taken away, for this Herod, that was now king in Judea, he was a stranger, and not of the blood of the Jews, an Idumean; and he was the first stranger that ever was King over the people of the Jews, for they had always some of their own nation ruled them, but now there was a stranger swaying the Sceptre among them at this time; so that here was an Evident fulfilling of the sign of the time; at this time the Sceptre was gone, so they might well have concluded the Messiah was come from jacob's Prophecy, that Jesus was the Messiah, for he comes at the very same time that the Sceptre departed.  
Secondly, There was another remarkable sign of the Time, and that was, The Expiring or ending of daniel's seventy weeks, it's foretold to Daniel that seventy weeks should be the term of time unto the Messiah's appearance, Dan. 9.24. Seventy weeks are determined upon thy people, and upon thy holy City, to finish the transgression, and to make an end of sins, and to make reconciliation for Iniquity, and to bring in Everlasting righteousness, and to seal up the vision and Prophecy, and to anoint the most holy. Seventy weeks was the determined time of Christ's coming; that is, from the time the Angel here speaks these words, seventy weeks, or four hundred and ninety years, reckoning so many days as there are in so many weeks, for that indeed is the Holy-Ghosts way of account; now it was clear enough, that the seventy weeks must be either expired, or very near expiring about that time; and therefore that was another great sign of the Time, that the Lord Jesus came and declared himself to be the Messiab, about that time that Daniel had soretold the Messiah was to come forth.  
Thirdly, There was another Evident sign of this time, and that was, Christ's doing of those things that were foretold should be accomplished by the Messiah, and that in the day of his appearance, as, Christ's opening the eyes of the blind, the ears of the deaf, causing the lame to walk; in the 11th of Math: The lame walk, the dumb speak, the dead are raised, the Lepers are cleansed, and the poor receive the Gospel; Here were the signs of the Times. It was foretold by the Prophets, that when the Messiah came, these things should be done, now they saw these things done; Jesus Christ comes and doth these very works and miracles that they expected should be done by the Messiah, therefore this was a very convincing sign of the Time, that Jesus Christ was the Messiah, and therefore Jesus Christ labours to convince John by these signs of the Times. But than  
Fourthly, The time of christ's second coming, that shallbe another time wherein the Lord will most gloriously appear and manifest himself; now that time also hath most evident and remarkable signs set upon it, and that by the Lord and his Word. If we look into the 24 of Matthew, we shall find many of the signs of this day; I shall touch upon some few, in the 10 verse, Many shall be offended, and shall betray one another, and shall hate one another; there's one sign of that time, many offended at the ways and people and truth of God, hate one another, and betray one another. Again, Iniquity shall abound, (vers. 12.) and the love of many shall wax cold; many shall fall away. Again, in the 29 verse, in those times the Stars shall fall from heaven, an Apostasy of such as shallbe eminent leading men in the Churches of Christ, for indeed stars in the Revelation are interpreted to be the Angels of the Churches; now Immediately before that time, there shall be a great dropping of Stars, of great leading eminent men in the Churches, they shall fall from heaven, from their former walkings, and the truth, and ways, and cause of Christ. Again, at that time, there shall be some shall smite their fellow-servants (at the latter end of this Chapter) and that under this pretence, my Lord delaye's his coming; clearly intimating, that Immediately before his coming, some should smite and beat their fellow-servants, why? why indeed because they speak of the coming of their Lord as near, and the other they say its a great way off, and that they make more haste than is meet; they eat and drink with the drunken, that is, have society with those that are enemies to Christ, and his work. And then another sign of the time is, there shall be a very great sleep upon the virgins, that is in the next Chapter, a great sleep among professors, those that stand up for the ways and truth of Christ. There are many other signs of this time, but I cannot run over all; so that all the times of Gods more glorious appearance and manifestation of himself, they are such times as the Lord hath marked out, and set evident signs upon them whereby they may be known.  
And indeed God hath done it to the end, Reason. 1 that he might thereby strengthen the faith of his Children; what strength was it to the faith of Daniel, when once he came to find the signs of the times, when he came to find the time was expiring, the time of the Jews captivity? why, this sets his faith on work, and sets prayer on work, as you may see, Dan. 9.2 & 3 verses, I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet, that he would accomplish 70 weeks in the desolations of Jerusalem, and I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. The seeing and the knowing of this time, the 70 years were now expiring, set daniel's faith on work, and makes him go & fall upon his knees before the Lord; this was that that stirred up his faith, he saw the signs of the times, the time was now expired or expiring, our deliverance is near saith he, and therefore he goes to seek the Lord by prayer and supplication, so that its that which is a great strengthening of faith: and indeed our Saviour seems to make this one of his main ends in laying down so many signs of the time of his second coming, that his Children might have their faith strengthened in the truth when his coming draw's near, therefore he saith, when you shall see all these things, know that its near even at the door, that is, when you shall see these signs come to pass, know that its near, even at the door: and so likewise, in another Evangelist, When you see these things come to pass, lift up your heads with joy, for your redemption draw's nigh; as if he should have said, when you see these signs fulfilled, then know that your redemption draw's nigh, let this raise up your faith, let this increase your joy: as here, when in the evening the sky is red, it doth strengthen our reason, it doth prognosticate fair weather, and in the morning when its red and lowering, foul weather; so, when the people of God see the signs of the times, they do prognosticate to their faith, the event of the times; what God is doing, and what God will do in the time, as the other those outward signs do prognosticate the event of weather to our reason.  
Again, Reason. 2 our Lord hath left such remarkable signs of the times, that he might hereby leave his Enemies inexcusable; Christ makes this a great aggravation of the sin of the Pharisees, that they had signs of the times, O ye hypocrites, can ye not discern the signs of the times? as if he should have said, ye have the signs of the times, by which if ye will not be wilfully blind, ye cannot but understand something, if ye had not these signs of the times, there might be some excuse and plea for you, O but you have the signs of the times. Thus he doth aggravate their sin, rendering them inexcusable, the great works that Jesus Christ did when he was here on earth, as his working of miracles, they were one of the signs of the times, and the Lord Jesus Christ doth endeavour to render them inexcusable, and that by his works: and in the 15 of John 22 & 24 ver: If I had not come (saith Christ) and done among them the works which none other man did, they had not had sin, but now they have no cloak for their sin. When they had such an evident and remarkable sign of the time, as Jesus Christ's doing such glorious works among them, that they might indeed say, we have the Messiah, when they rejected Christ in the face of such a clear sign, it rendered them inexcusable: so, when the signs of the times do point at such a work the Lord will have done, that sign of the time, will render men inexcusable before the Lord that do not do that work, that, by which the Lord Jesus Christ did silence the Scribes and Pharisees, namely, the signs of the times, he will silence many with one day; when men shall be excusing themselves, and saying; Lord we would have served thee but we did not know thy work, he shall say, what, did ye not see the signs of the times? did not my Prophets speak to you of the signs of the times? did not my Prophets speak, did not my providences work, did you not see the signs of the times? were not things public enough, and visible enough? this will leave poor souls inexcusable, men may perish through not observing the signs of the times. Do but a little consider this Generation of men, they do profess much willingness to come to Christ, they desire a sign from heaven, we would feign know that thou art the Messiah, could we but be convinced of it; Oh (saith Christ) ye hypocrites, can ye not discern the signs of the times? he bids them presently look into the times; they perished upon not observing the signs of the times; so the Jews, we would receive Christ, if we had but a sign, the Jews require a sign, and the Greeks' seek wisdom, but they have the signs of the times, the Sceptre is departed from Judah, miracles are wrought by Christ, and they had also the sign of Ionas, Christ is buried in the womb of the earth three days, and risen again, but they did not observe the signs of the times; many men will be found in that very case the Scribes and Pharisees were in, splitting upon this rock, not minding and observing the signs of the times.  
Quest: How comes it about, or what hinders men that they cannot see the signs of the Times?  
Answ: Several things hinder men, and blind them, that they see not the signs of the times, though they be never so evident.  
First, Their own Interest being exceedingly advanced, and set up very high in their own hearts, and love to that above all other things whatsoever: men will not see the signs of the times when ever they come forth, when their hearts are set upon their Interest, for whensoever the signs of the times come forth, it's a hundred to one if they do not run cross to that man's Interest, and if so be men's hearts are set upon their Interests, than they will be blind and not see the signs of the times. And indeed so it was with Pharaoh, there was a great Interest that Pharaoh had, there was an Interest of gain and profit, there was a wonderful deal of advantage came to him and his Nation by the work of six hundred thousand men, all in slavery, working in brick, this his own Interest blinds his eyes that he could not see the signs of that time, that he had then: and it was this very thing that kept this generation of men that they could not discern the signs of the times; what was it that made them not discern Christ to be the Messiah? O, there was their own Interest, they had all the honour, and all the credit, esteem and reputation, the people cried them up as the only men, and now they saw if they should own Jesus Christ, their honour was gone, and their Interest would be lost, and that blinds them, that they could not see the signs of the Times: there's nothing blinds a man so as his Interest doth, if his heart be glued to his Interest, and set upon it, I will have my Interest, let light be never so clear, and signs be never so evident, a man that sets up his own Interest, he will never discern nor take notice of the signs of the times; If there be any thing that blinds men that they cannot fee the signs of the times at this day, I am persuaded this is one thing, the Interests of men, of this sort of men, and the other sort of men, they have an Interest that runs cross to that which is held forth by the signs of the times, that aught to be done, if this be done (say they) our Interest will down, this must down that I have so much set my heart upon, therefore they will not own the signs of the times, this blinds men that they cannot see the signs of the Times.  
Secondly, When they have an Envy; there's a secret envy in the hearts of men against this or the other person, or, this or the other party; if so be things should come forth, as they are held forth in the signs of the times, they see such and such men will be equal with them, or above them, and that they cannot bare; this was very evident in this generation of men the Scribes and Pharisees, they had a clear discerning that if so be they should have come and owned things as they were held forth in the signs of the Times, and owned Jesus Christ for the Messiah, the Lord Jesus must be set up above them; they could not endure that the Lord Jesus should be set up above them, for they envied him in their hearts, they had drunk in a praejudice against him, therefore could not endure that Christ should come and sit above them, and hence they could not see the signs of the times; and indeed this was a thing so visible, that Pilate, a Heathen, could discern it; he knew that for envy they had delivered him, that what they did to Christ was from their envy more than their zeal; so, men discern if things go on as they are pointed at in the signs of the times, (they fear) those they envy will come to be equal with them, and the like; if it were not for men's Interest, and men's envy, one man at another, they could and would see more of the signs of the Times.  
Thirdly, When that there is a heart in men that is gone, that is backslidden and departed from the work of God in the time, that is that that doth blind men that they cannot see the signs of the times; and so indeed it was in this Generation, our Lord saith to them that they were a wicked and an adulterous Generation, a wicked and an adulterous Generation seek after a sign, they were a generation of men that were gone from the work of God, adulterated from the work of God, they were so backslidden from it that now they had no heart, they had no love to it; they had set their love upon others, and their hearts were not upon God, and upon his glory, and upon his cause, & instead of seeking the signs of the times, they seek after other signs, as it is with backsliding hearts, they will endeavour all they can to shift off all conviction; it's said, they came to Christ tempting him and desiring him to show them a sign from heaven; Wherein lay this Temptation? it lay as I conceive in this, in that they came in a secret and subtle design, pretending they desired much to be satisfied that he was the Messiah, and yet notwithstanding they had a subtle design to shift off all conviction; for indeed the signs of the times they were so manifest, they did stair so fully in the face of this Generation, and they did make their consciences so bare and naked, that they were many times troubled with Throbs and Checks, O this is the Messiah, this is the Christ, so that now they come to still their consciences, in a subtle way they labour to shift off all conviction; they say, Lord show us a sign, as if they should say, Lord we would be willing to receive and own thee as the Messiah, but condescend so fare to us as to show us a sign; though they had experience time after time, Christ would not condescend to them in their flattering hypocritical way; they would say, the Messiah is meek and humble, we will ask a sign, if he will not give it us, he is proud, he is not the Christ, and this they thought would ease their consciences; for they had strong co●●●ictions, though they laboured to evade them; now Christ seeing they came in this hypocritical way, he answers them, Can ye not see the signs of the times? he caught them in their subtlety and hypocrisy, tempting of him, therefore he presses the more upon them, Can ye not discern the signs of the times? He takes the signs of the times and makes them lie more close upon their Consciences: Christ would not yield to them to give them such a sign as they would have, but puts them upon the signs of the times, to consider them; and if Christ should have given them a new particular sign, they would not have believed it, if they would not be convinced by the signs of the times: as it is in the Parable of Abraham and Dives and Lazarus, in the 15 of Luke, They have Moses and the Prophets (saith he) if they will not believe them, so neither will they believe if one should go from the dead to them. Christ goes down into the grave and rises again after three days, there they had a new sign, and yet they would not own this neither, but hire others to keep off the knowledge of it from the world by telling of a lie. Now when light breaks in upon men, to require a sign, that is, another light than the signs of the times, its hypocrisy, to shift off the light that men have; therefore Christ calls them an hypocritical Generation, whose hearts were not real to the work & cause of God; when God clearly appears among us in his works, and in sundry signs, then for men to call for other signs its provoking: Christ doth give them a sign, There shall be no sign given this evil and adulterous Generation, but the sign of the Prophet Ionas; what sign was that? he gives them such a sign, that they should never see the sign, till the work was over; they could conclude nothing from it till it was too late; As Ionas was three days and three nights in the Whale's belly, so shall the Son of man be three days and three nights in the belly of the earth, they could gather nothing from this sign till Christ was dead and risen again, and then the work was over, & they had filled up the measure of their Iniquity; and so they could gather nothing from this sign, till it was too late; therefore it's bad dallying with, and tempting of the Lord; Christ gives these persons a sign for the hardening of them, a sign in Judgement, a sign that should not open their eyes till it was too late, therefore take heed of shifting off the signs of the times; take heed against clear signs, to shuffle off God's work, saying, I must have some other sign, or some extraordinary sign, God will not be dallied with in such things as these are.   

The second Sermon.  MATHEW 16.3. 
O ye Hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the Times?  
SUrely its good for us to know the times, the signs and seasons of God's work, and this is that that is here held forth to us, and shall be the subject of my present discourse, namely, The signs of the Times.  
Quest: What are the signs of the Times?  
Answ: Truly it was not in my thoughts till very lately, that it had been a Question among any of the Children of God, Whether or no the work of the present time, were the work of Christ's kingdom? I did conceive it to be one great Article of our faith, that the work that God doth call his Children to at this day, (and he calls upon them from heaven to attend to) had been the work of Christ's visible kingdom over the world; but there is a notion among good and holy men worthy Instruments of Christ, that we are not to expect such a thing as this fift kingdom, until such time as our dear Lord and Saviour Jesus Christ shall come forth, and bring his kingdom with him; and indeed if so, I must confess for my own part, I am very much in the dark what should be the work of the present time; and what the work is, that the Saints and people of God are called to, if the dispensations of God do not call to this, and if the word of God doth not lead them to this, if all doth not lead us to this, namely, To look upon the work of Christ's visible kingdom in the world. Satan that is indeed the grand Enemy of the kingdom of our Lord Jesus, he doth labour (as you may have observed) might and main, so long as he could, wholly to obscure the notion itself of a visible kingdom, and indeed, to hold the Saints and people of God, in such a belief, as that there was no such thing at all as an outward kingdom, but it was a fancy and a dream of those who ever they were that did expect it; and truly, it was none of the lest of the subtleties of the Serpent, in setting abroach those principles of late years among professors, that all things were to be taken spiritually; and so indeed make them to allegorise the whole Scripture, knowing that could he once bring them to this, he should thereby keep down the kingdom, which he did clearly foresee was near approaching, and would rise in the world; but when the Devil saw that his policy failed him here, and that indeed there was such a blessed light of this visible kingdom let forth into the world, that all those mists that he raised could not darken the light of it, why truly (as I have feared others do) he fly's to this retreat as to another hole, out of which he might beat down the present work of the Generation, namely this, to persuade the hearts of the Children of God, and to make us all be of a belief, that there is no such thing that Saints should look for, or expect, or attend unto, as a visible kingdom, until the day of Christ's appearance; and truly if so be the Devil can but accomplish his end and design here, if he can but bring us to the belief of such a thing as this, he doth know full well, that he shall as effectually oppose and strike dead the present work of the generation, as ever he could have done if he had held the people of God in the belief of the other thing, that there is no fift kingdom at all; for what are Saints called to, or can they do, unless it be only to pray and to believe, which Saints of all ages and generations from the beginning of the world might do? I say, what in this age are they in an especial manner called to, in reference to Christ's kingdom, if so be there be not such a thing till Christ appear? I desire to speak this soberly, because indeed I could not wave it.  
I thought to have fallen directly upon the signs of the Times, and not to have spoken any thing as to the thing itself, but truly all signs will be of little use, if the thing itself be in doubt; therefore I saw a necessity that something be spoken unto that; To clear therefore the conceptions of the people of God in this, and that we may go upon as clear ground as may be, let it be considered,  
Asser: That the kingdom of Christ, his visible kingdom, or that thing called the fift Monarchy, its twofold, or it doth consist of two parts, namely, the kingdom of the Stone, and the kingdom of the Mountain.  
The first of these I conceive to be as the evening time of that kingdom, to wit, all that time that is to be, before the rising of the morning Star, the sun of righteousness Jesus Christ; the last is the morning state of that kingdom, that which succeeds the rising of the morning Star and Sun of Righteousness.  
The first of these, it is (as I may so say) the working kingdom of the Saints, it's that kingdom wherein Saints are by their Lord Employed to do some notable service against his coming; which is, The breaking down the great Image, the bringing down all his Enemies, that when he comes he may find them his footstool, for he is to sit at the father's right hand until all his Enemies be made his footstool; therefore this kingdom of the Stone is the working kingdom, the kingdom wherein the Saints are Employed in a glorious work for Christ, to pluck down all, that Jesus Christ when he comes may have his Enemies his footstool.  
The other I call the kingdom of glory, wherein the Saints shall not so properly work, but receive; they shall in that kingdom, the kingdom of the Mountain, be glorified with Christ, and receive the reward of their works.  
The first of these its a kingdom wherein ploughshares are to be beaten into swords; and if we consult the Prophets that speak of this time, we shall find the command is, Beat your plowshares into swords, intimating that in the time of this kingdom, there shallbe wonderful use of swords, weapons of war.  
But the Second, the kingdom of the Mountain, is a kingdom wherein swords are to be beaten into plowshares, noting the wonderful peace of that kingdom, that there shall be no need of, nor no use for swords in that kingdom of the Mountain.  
This twofold state of Christ's kingdom, we have resembled and set forth by a double Type, David's kingdom was a Type of the first, solomon's of the second; David's kingdom was an eminent Type of the kingdom of the Stone, and therefore it risen by the hand of God alone, in a wonderful way; a company of poor men come to him, and all the world is against him; and the work is low at first, it creeps up by little and little; and david's puts down all his Enemies round about, as the Midianites, the Moabites, the Ammonites, the Philistims, etc. and makes them all stoop to him at last: This was the warring kingdom, a kingdom wherein there was blood. Solomon's kingdom, was a Type of the kingdom of the Mountain, wherein was peace. Therefore the 72 Psalm, wherein is described the glory of this kingdom, it's entitled a Psalm for Solomon, so that Solomon's kingdom was a Type of the second.  
This distinction likewise is warranted, by that distinction that we find in Daniel of his mystical numbers, look into the last of Daniel, and you shall find two sorts of numbers, 1290 days, and 1335 days, Dan: 12.12, 13. And from the time that the daily sacrifice shall be taken away, and the Abomination that maketh desolate set up, there shall be 1290 day's: Blessed is he that waiteth, and cometh to the 1335 days. The first number 1290 days, points us to that time where the kingdom of the Stone gins, as it is the Stone of Israel. Observe that, for Daniel is now speaking of his own people, so it's the Stone of Israel, as Jacob calls it in his blessing of Joseph, there shall a blessed Stone rise among the Jews; now as its the Stone of Israel, so the kingdom of the Stone among the Jews, gins at the end of the 1290 days: The second number, 1335 days, points at the time wherein the kingdom of the Mountain gins, when the Stone shall have broken all, and become a great Mountain filling the whole earth; This likewise Daniel holds forth in the 7 of Daniel, where he doth make a manifest distinction, puts a clear difference, betwixt the time of the taking away of the Beast's or little Horns Dominion, and the time of the end, Wherein the kingdom & Dominion, and the greatness of the kingdom under the whole heaven is given to the Saints, vers. 26. First, there is the time wherein the Dominion gins to be taken away, then there's a day of Consumption, and then there comes the end, and a turning of all worldly Powers into the hands of the Saints, The kingdom and Dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most high; But I say, there is a beginning of this work where they take away his Dominion, there gins the kingdom of the Stone; When the kingdom and Dominion, and the greatness of the kingdom under the whole heaven, comes into the hands of the Saints, there gins the kingdom of the Mountain. Now this Truth I am speaking of, or this twofold consideration of the fift kingdom, indeed it's a thing of so great concernment, that we cannot rightly apply the notion of the fift Monarchy without the knowledge of it; it's not a fancy or a dream, but truly I look upon it as being a main and a principal part of that faith once delivered to the Saints, as touching the fift kingdom; and the rather I speak of it, because I find divers good men writing of this fift kingdom, wholly pass over the kingdom of the Stone, and insist wholly upon the kingdom of the Mountain, as if the kingdom of the Stone did not belong to the fift Monarchy. Now that this kingdom of the Stone, is a part, and a principal part of the fift Monarchy, is clear and Evident, from Dan: 2.44. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces, and consume all these kingdoms, and it shall stand for ever. In the days of those kings shall the God of heaven set up a kingdom. What is this Daniel calls a kingdom here, and the God of heaven's kingdom? its no other but the little Stone, Daniel had been Interpreting all the parts of the great Image, and coming to interpret the Stone (having not spoken of that yet) he calls it a kingdom, and a kingdom of the God of heaven; therefore the Stone shall be a different kingdom from all the kingdoms of this world, for it's called the kingdom of the God of heaven, in opposition to all the kingdoms of this world, of the great Image spoken of before: and it's such a kingdom as shall never be destroyed, nor left to other people, but shall break in pieces and consume all the other kingdoms. Now what is that breaking piece, but the Stone? now this Stone, this kingdom, is called a kingdom that shall never be destroyed: now what is that that shall never be destroyed by any Enemy, but the fift Monarchy? therefore the kingdom of the Stone must of necessity be considered as the fift Monarchy, or as one main piece of it: And though this Stone fundamentally is Christ himself, yet considered as smiting the great Image, it can be no other but Christ Mystical, Christ in his Members; and the cutting out of this Stone cannot be meant, as some would have it, of Christ's first Coming, for these Reasons.  
First, Because the kingdom of the Stone it doth arise in the days of the ten Antichristian kings; and in the days of these kings shall the God of heaven set up a kingdom. What kings are these? these kings are not the four Monarchy's, for the kingdom of God was not set up in the time of those Monarchy's, but in the fourth and last only; and here is spoken of kings in the plural number, In the days of those kings shall the God of heaven set up a kingdom; those kings therefore are the ten Antichristian kings, which are set forth by ten toes, where the work gins, and the first stroke is struck; and are called the ten Horns in another place; and in Dan: 7. those ten Horns are interpreted ten kings, and in the time of those kings the Stone is cut out, they are the ten Antichristian kings; and if so, the Stone cannot be so early cut out, as the birth of Christ, for that was long before the ten Antichristian kings had being or existence in the world, therefore the kingdom of the Stone must be cut out later.  
Secondly, Because Daniel doth not see the Stone to smite, until such time as he had had a view and representation of the great Image in all the parts of it before him, he saw it all come forth and exist in its state, before the Stone smites, therefore I conclude, that the cutting out of the Stone was not until every part of it was come forth, and was in being in the world. But if so be we conceive the cutting out of the Stone to be as high as Christ's coming; then was the Stone cut out long before the last part of the great Image (the Iron and the Clay) was in being; and if the Stone was cut out so long before, then did the Stone lie still, and not do its work for many hundred years (surely it should not lie still for so many hundred years, and not do the work it was ordained to) for the very first stroke the Stone strikes, is upon the feet of Iron and Clay, which it could do before they were in being.  
Thirdly, Because daniel's smiting Stone that he speaks of in the second Chapter, and daniel's Ancient of days sitting, that he speaks of in the 7 Chapter, they must of necessity be one and the same, they are contemporary, for they do one and the same work, the very work that is done by the one, is done by the other. The Stone smites the Toes of the fourth Monarchy, and daniel's Ancient of days sitting, casts down the Thrones, and Judges, and destroy's the fourth Beast, here's one and the same work, therefore they are one and the same time, the Time of the cutting out of the Stone, is the same with the time of the sitting of the Ancient of days. Now if they are the same in time, the Stone cannot be cut out so high as Christ's first coming, for the Ancient of days sitting, its clear it's not till the ending time of the fourth Monarchy; then comes the Ancient of days and sits in Judgement, and casts down and destroy's the Beast and not before; therefore the cutting out of the Stone cannot be the first time, but at the close of the fourth Monarchy. And seeing it is so, that the kingdom of the Stone is a part of the fift kingdom or Monarchy, and also seeing that the cutting out of this Stone, it's not till towards the latter end of the fourth kingdom or Monarchy, than it doth follow, that this fift kingdom or Monarchy doth begin as its the kingdom of the Stone, at the latter end of the fourth Monarchy, and then of necessity it must have a beginning as its the kingdom of the Stone, before Christ's appearance.  
Now if it can be made appear, that that, with which the fift kingdom doth begin, the work of the great Image, the overturning the Thrones of the kings, is to be performed by the Saints, as chief Instruments in the mannagement of it, then, it follows of necessity there must be such a thing, As the Civil and Military Power to be in the hands of the Saints, and that before the day of Christ's appearance, they must have this Power in their hands for the performance of that work; and if so, then it's not evil for the Saints and people of God, to seek for it, to pray for it, to plead for it, for it's to come into their hands for the doing of their work before the day of Christ's appearance. Now that this work with which the fift kingdom doth begin, is a work to be performed by Saints, as the chief and principal Instruments in the doing of it, is that that I would speak somewhat to at present. That there is a wonderful glorious blessed work to be done by the Saints in the world before the appearance of Jesus Christ. The  
First Reason to make this good is, Reason. 1 Because the work of breaking the great Image, it's done by the Stone cut out of the Mountain; it's not done by Mountains considered as Mountains, it's not done by nations considered as nations, kingdoms considered as kingdoms, for than it would be done by the Mountain; but it's done by a Stone cut out of the Mountain, by a people picked by God himself out of the nations and kingdoms of this world, form and united together by God himself, which shall fall upon the great Image, and break it to pieces, it's these that do this work: and further, it's cut out without hands, Dan. 2.34. Thou sawest till that a Stone was cut out without hands: and again, if we look into vers: 45. For as much as thou sawest that the Stone was cut out of the Mountain without hands; it's cut out without hands, that is, without worldly Powers, it shall not be done by the power of this world, but more Immediately by God; without hands, is, without the hands of men; I say, it's done by a Power cut out of the Mountain, therefore not by the Mountain.  
Quest: How doth it appear that they shall be Saints, may not God take a people out of the Mountain, and they not Saints?  
Ans: I answer, It's clear, they shall for the chief, principal and leading Instruments be Saints, and that upon this account, that they are called A Stone: why are they called the Stone? but indeed in relation to the Lord Jesus Christ king of Saints, whose name and title this is, who is called a Stone: they are partakers of the name of Christ, to show that they shall also partake of his nature; they shall have the Image of Christ upon them, therefore the name of Christ is given to them. If the work were to be done by the kingdoms of this world, by nations as nations, what agreement were there between Christ and them? what agreement is there between Christ and a company of poor Ignorant ungodly men? But there is a great agreement between those that shall do this work and Christ, for therefore they have the name of Christ given to them; and seeing it is so, it shall not be done by the body's of nations as nations, but by a people cut out of the Mountain, out of the nations, by God himself for the carrying on of this work.  
Secondly, Reason. 2 It's clear from daniel's vision that we have inthe 7 Chapter, whence we may form this argument; Those very people that the little Horn doth war against, and prevail against, and doth wear out all the time of his Dominion, those very people are they that at the ending time of his Dominion, shall take his kingdom and Dominion from him, but the first are Saints, therefore the last: To make both good, look the 21 & 22 verses of the 7 of Daniel. I beheld, and the same Horn made war with the Saints, and prevailed against them until the Ancient of days came, and Judgement was given to the Saiats of the most high: and the time came that the Saints possessed the kingdom. And again, look into the 25, 26, & 27 verses, And he shall speak great words against the most high, and shall wear out the Saints of the most high, and think to change times and Laws; and they shall be given into his hand, until a time and times and the deviding of time. But the Judgement shall sit, and they shall take away his Dominion, to consume and to destroy it unto the end. And the kingdom and Dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most high, whose kingdom is an Everlasting kingdom, and all Dominions shall serve and obey him. So that observe, the very people that the little Horn war's against in the day of his reign, that very people at the ending time of his Dominion, shall take his Dominion from him, but they are Saints; I say, Saints must be considered under that notion, in taking the kingdom and Dominion of the little Horn, as they are considered in the little Horn's war against them; why, if we consider that, in the time of the little Horn's war against them, he doth not war against them as they are nations, but against Saints as Saints, therefore when the ending time of his Dominion comes, Saints as Saints, (not Saints as the body of nations, for there was never yet a nation made up of Saints, but Saints as Saints) culled out, shall execute the vengeance of God upon this little Horn, that hath warred against them, and trodden them underfoot so long.  
Thirdly, Reason. 3 That generation of men shall destroy the kingdom of the Beast in the time when his kingdom is to be destroyed, that did bear witness against the Beast for Christ, all the time his kingdom stood; this is grounded upon the clear truth, of the 11 Chapter of the Revelation, which tells us that the witnesses for 1260 days prophesied, in the end of this time they are killed by the Beast, they rise up again, and rising up, they knock the Beast down, for Immediately thereupon the tenth part of the City fell, and there was a great earthquake, and there were slain of men seven thousand, and great fear fell upon all the rest, and they gave glory to the God of heaven. This is done by the rising witnesses, therefore that generation of men that have borne Testimony against the Beast, in the time of the Beast's kingdom, that generation of men when his time runs out, shall give the deadly stroke to the Beast and his kingdom; but that generation of men that have borne their witness, hath not been in the world, it hath not been the nations of the earth, for all the world, saith John, wondered after the Beast, and all the Horns, and that with one mind, and with one consent, give up their power & kingdom to the Beast; and therefore not the powers of the world, but they that have borne witness against the Beast, all the time of his kingdom, and they are the poor despised handful of Saints that have been in the world, that have borne their testimony against the Beast, and therefore they are those, who at the expiring time shall come forth and give the deadly Blow to the Beast.  
Fourthly, Reason. 4 The Angel that enlightens the earth with the glory of the truth of the Lord, that is, that Angel or Instrument that shall ruin Babylon, Revel. 18.1. And after these things, I saw another Angel come down from heaven, having great power, and the earth was enlightened with his glory. The Angel that enlightens the earth with the glory of God, carries on the work against Babylon, but the earth hath not been enlightened with the glory of God by the generation of the world, but the world hath been enlightened by the generation of the faithful, that God hath revealed his truth to, they have been the light enlightening the world with the glory of God's truth; and this Angel that enlighteneth the earth, with the glory of God, he gives the deadly blow unto the Beast; there where light comes forth, God will carry on the work by those hands.  
Fifthly, Reason. 5 Those which have had a Bloody Cup filled to them by the Beast all the time of his kingdom, those shall give forth a bloody Cup double to the Beast when his kingdom doth expire; that is grounded upon Revel: 18.6. Reward her even as she rewarded you, and double unto her double, according to her works; in the Cup which she hath filled, fill to her double. Whence I reason thus, the Generation of men that have had the bloody Cup filled to them by the Beast all the time of his kingdom, they shall fill the bloody Cup to the Beast in the ending time of his kingdom, for, reward her as she hath rewarded you, and give her blood to drink, give her double according to her works: But they that have had blood from the Beast all the time of his kingdom, have not been the nations of the earth as nations, for the Beast sits upon the nations, the waters upon which the whore sits, are nations, and peoples, and multitudes, and tongues. The Beast is strengthened by the nations that oppose the Saints, and tread underfoot the holy City; but they have been the Saints that have had the bloody Cup from the Beast, The Horn made war with the Saints, I saw the woman drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus: Now they that have had the bloody Cup, shall give the bloody Cup, they that have been thus dealt with by the Beast, shall thus deal with the Beast; they are the Saints, and therefore the glorious work is carried on against the Beast, (it shall be done) by Saints, as the leading Instruments. I shall speak yet a little more to this, because many begin now to think, that this work must be carried on thus and thus, by States and Kingdoms.  
Sixthly, Reason. 6 Another argument to prove this, is, The work of God against Rome, shall be so managed, as there may be singing of Hallelujahs in the Churches for the carrying of it on: this is clear from Revel: 19.1. After these things, (that is, after the ruin of Rome, spoken of in the foregoing Chapter) I heard a great voice of much people in heaven, saying, Allelujah, Salvation, and glory, and honour, and power unto the Lordour God: here's singing of Hallelujahs upon the destruction of the Beast; but now if this should be done only by the clattering of a company of nations, falling upon the Beast and ruining him, what singing of Hallelujahs would there be in the Churches for this? what would there be more in this, than in the work of Cyrus destroying of Babylon, or in Alexander's destroying the Medes and Persians Monarchy, or in the Romans destroying the Grecian Monarchy? for that was a part of God's decree as well as this; what should the people therefore now sing Hallelujahs for, more than in those times? But because of the difference of the Instruments; things now being done in a more holy sanctified way, to a more pure end; and there shall be more of the Image of God appear upon those that shall do this work now, and therefore they shall sing Hallelujahs; otherwise, the work did not go beyond the work that had been done before.  
Seventhly, Reason. 7 The Ruin of Rome, or of the Beast, it shall be so carried on, that this work shall be a shadow of the glorious kingdom of Christ, of the kingdom of the Mountain. The kingdom of the Stone, when it comes to smite Rome, then shall be in it a resemblance (as it were) of the reign of Christ, and the glory of the kingdom of the Mountain, therefore it's said in the sixth verse, And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluja: for the Lord God Omnipotent reigneth. There shall be so much of the Majesty of God, of the power of God, of the purity of God, & so much of the Image of God upon his Children, when that work is done, as that they shall now say, the Lord God Omnipotent reigneth; it could not be said, Hallelujah, the Lord God Omnipotent reigneth; if the work were done by a Company of carnal nations; and yet this is before the end, before Christ's coming, for after this appearance, we have the Bride making herself ready, and the kings of the earth come together to destroy the Bride preparing for her husband, and then you have Christ coming forth in his fury, destroying his Enemies and rescuing his Bride: But before that day, there shall be such a glorious appearance in the world, and such power in the hands of the People of God, that it shall be said when men look upon it, the Lord God Omnipotent reigneth, the Lord Jesus Christ who is king of the world, and king of Saints reigneth, therefore it shall be done by Saints as leading Instruments.  
Eightly, Reason. 8 Look through the old and new Testament, where ever we have a description of the persons that shall do the glorious work of God at the last day, and you shall ever find them described and characterized as Saints. I shall give you but two or three places; one is, Zach: 9.13. When I have bend Judah for me, filled the Bow with Ephraim, and raised up thy Sons, O Zion, against thy Sons, O Greece, and made thee as th' sword of a mighty man: mark! Raised up thy Sons, O Zion, against thy Sons, O Greece; who are they that are raised up against the Sons of Greece, that is, against the Turish power, as I shown you formerly? they are the Sons of Zion, I will raise up thy Sons, O Zion; whereas there was in all the foregoing Monarchy's, one earthly Power raised up against another, when it comes to the very last time, God raises up another manner of Power, I will raise up thy Sons, O Zion, against thy Sons, O Greece. So if you look into Obadiah 18 & 21 verses; And the House of Jacob shall be a fire, and the House of Joseph a flame, and the House of Esau for stubble, and they shall kindle in them, and devour them, and there shall not be any remaining of the House of Esau, for the Lord hath spoken it. And Saviour's shall come upon Mount Zion to Judge the Mount of Esau, and the kingdom shall be the Lords. Saviour's shall got up on Mount Zion; who shall they be? the House of Jacob, and the House of Joseph shall burn up the Mount of Esau, they shall Judge the House of Esau, and then shall the kingdom be the Lords; the universal kingdom of the Lord is not yet come in; but here comes in the kingdom of the Stone, the House of Jacob shall be a fire, and the House of Joseph a flame, they shall burn up all the works of the world; and Saviour's shall come up upon Mount Zion, and Judge the Mount of Esau: When all his Enemies are brought down and become his footstool, then shall he come forth and take the kingdom, and the kingdom shall be the Lords; Sat thou at my right hand, uneill I make thine Enemies thy footstool, than the Lord shall send the rod of thy strength out of Zion, rule thou in the midst of thine Enemies, there's the coming forth of Christ when his Enemies by his Saints are made his footstool. So likewise if you look into Micah, 4.11, 12. Now also many nations are gathered against thee, that say, let her be defiled, and let our eye look upon Zion; This gathering of the nations is not after Christ's coming but before, and what then? Arise and Thresh, O daughter of Zion: for I will make thine Horn Iron, and I will make thy Hoof's brass, and thou shalt beat in pieces many people, and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. Who shall arise and thresh? arise and thresh O daughter of Zion; she shall have Horns of Iron and Hoof's of brass, to beat all the Enemies of Christ into very chaff and dust, as it's said the great Image was ground to powder; why, its Zion, the poor despised daughter of Zion, she that they stood looking upon and said, Let her be defiled, let our eyes look upon Zion; they stood jeering at Zion, and saith God, Zion, I will make thee a trouble and a torment to them all; come up Zion, and I will make thy Horn's Iron, and thy Hoof's brass, and thou shalt break all the nations to pieces that now stand looking upon thee. And in another place the Lord tells us, Jacob is his Battell-Axe, and weapons of war; so saith God, Jer. 51.20. For with thee will I break in pieces the nations, and with thee will I destroy kingdoms. When he comes to work his great work in the world, his faithful Children shall be his weapons to bring it to pass. Come to the new Testament, and we shall see who God will make his Instruments to carry on his work against the Beast, Revel. 15.2. And I saw as it were a sea of glass, mingled with fire, and them that had gotten the victory over the Beast, and over his Image, and over his mark, and over the number of his name, stand on the sea of glass, having the Harps of God. And in the 6 verse, And the seven Angels came out of the Temple, having the seven last plagues, clothed in pure and white linen, and having their Breasts girded with golden girdles. They shall be precious Instruments, they shall have much purity and Holiness, and much of the Image of God upon them, and much of the beauty and riches of Christ in them, that shall do this work; so, if we look into Revel: 14. where, after the Beasts time is run out, (in the 13 Chapter, we have the Beast triumphing, and the Beast's time running out in 42 months, now after this) we have another kind of persons, another party coming upon the stage, Revel: 14.1, 2, 3, 4, & 5 verses. And I looked, and lo, a Lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers, harping with their harps. And they sung as it it were a new song before the throne, & before the four beasts, and the elders, and no man could learn that song, but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women, for they are virgins: these are they which follow the Lamb whithersoever he goeth: these were redeemed from among men, being the first-fruits unto God, and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. What a generation of men come up upon the stage when the Beast's 42 months are run out, for that had been spoken to in the foregoing Chapter; when that time is run out, up comes the Lamb with his company, and they are a company not like to the world, for, they have their father's name written in their foreheads, there's holiness in their foreheads, they are a party in whose mouth there is no guile; they do not act in subtle politic ways, as men do and have done. So that, I say, Consider those that shall carry on this work, where ever we have them spoken of, in the old and new Testament, they are still set forth as Saints, for the principals and leaders in this work. I have been somewhat large in this, for if we cannot find a kinddome till Christ come, all the signs will be nothing, therefore I have spoken the more to this; but it may be objected;  
Object. That its the ten Horns that hate the whore, if you look into Revel: 17.16. the ten Horns are said to do it.  
Ans: To that I answer, We must so interpret this, as not to set it against the general current of Scripture. Now whereas, the ten Horns are said to hate the whore, and make her desolate, and burn her with fire; the meaning is this, that the ten Horns as being conquered to the Lamb, and the power of them being gotten into the power of the Lamb, so shall the Horns be turned against the whore; and indeed, this well agrees to the scope of the place, for it's said in the 14 verse, These shall make war with the Lamb, and the Lamb shall overcome them. There was war betwixt the Lamb and some of the Horns, (for we are not here to understand all the ten Horns) and in this war, the Lamb becomes the victor; and then the Horns which before did fight for the Beast, and support the Beast, (when the power of the Horns comes into the hands of the Lamb) they turn against the Beast; and indeed seeing it's done by the Horns as conquered to the Lamb, its clear that in that day, such of the Horns as shall do it, shall be ruled by the Lamb; and if so, why then there shall be such a thing as the kingdom of Christ, even in the Horns, when this is done: And truly, we cannot see at present that yet this kingdom is in the Horns, that yet the Horns are conquered to the Lamb, so that the Lamb reigns in the Horns; the kingdom of the Lamb is a kingdom of Righteousness, a kingdom wherein there shall be no injustice, oppression, and the like; we cannot see that there is yet such a thing among the Horns, and though it is not yet, yet, when he comes to take the kingdom, he will make the Horns other manner of Horns, and when he comes to do it, he will do it speedily.  
Object. But Christ's kingdom is not of this world, and therefore it cannot be expected any such thing should be as the beginning of the kingdom of Christ, till the coming of our Lord Jesus Christ himself.  
Ans: It's worthy our Consideration, Who the person was, to whom that was spoken, and the occasion those words were spoken by Christ: The person to whom the words were spoken, was Pilate the Roman Governor; The occasion was, when he was accused before Pilate, as an Enemy to Caesar, as one that would have taken Caesar's kingdom from him; Jesus Christ answers upon it; My kingdom is not of this world, that is, of this Mornarchy, for the whole world at that time was under the Roman Monarchy; There went forth a decree from Caesar, that all the world should be taxed; for so indeed, the whole world, and Monarchy, are terms Equivalent; so that, My kingdom is not of this world, that is, it's not of this Monarchy: It was a very good answer to that that was objected against him, Caesar fears I will take the kingdom from him, no saith Christ, my kingdom is not of this world, it's not to be in this Monarchy; I have a kingdom but it's not yet, I will not take Caesar's Crown off his head, I shall have a kingdom hereafter, but Caesar needs not fear me now; this comes in about Pilat's querying with him about his being aching. There is such a thing therefore, yet before the coming of Christ, as the setting up the kingdom of Christ in the world, as the same shall be the kingdom of the Stone, breaking in pieces and destroying all other kingdoms. And having thus spoken unto this, I shall now come to speak of the signs of the Times, the signs that this kingdom is nigh at hand, that Jesus Christ is near to his work; seeing there is such a work to be done in the latter end of the fourth Monarchy, whether or no is this work near at hand, or is it far off and remote?  
I shall not speak any thing at all as to the Computation of the time from the numbers left us in Scripture, though much may be learned from them, for doubtless the Lord hath not left us numbers to the end there should be no use at all made of them, for there's nothing in the word of God but its of some use; but that I shall not speak to, but proceed to show you some of the signs of The Times.  
First, Sign. 1 One Sign, that is a clear sign and evidence of the time, that this kingdom of the Lord Je●● Christ, as its the kingdom of the Stone, is near at hand, is this, The wonderful breaking forth of light as to this work; it's very observable, that when the work of God is to be carried on against the Beast, there doth forerun the work a glorious light; so, if you look into Revel: 14 6 & 7 verses, we have an Angel flying in the midst of Heaven, having the Everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice fear God, and give glory to him, for the hour of his Judgement is come; and what then? why in the next verse there follows another Angel, saying, Babylon is fallen, is fallen; an Angel goes forth and enlightens the earth, preaches and declares it in the world, that now the hour of God's Judgement is come, the hour is come saith he, and presently another Angel cries out, Babylon is fallen, is fallen; the work of God comes on presently after the revealing of light; Revel: 18.1, 2. The earth was enlightened with his glory; and then presently verse 6. Reward her even as she rewarded you, and double unto her double, according to her works; in the cup which she hath filled, fill to her double: and in the 8 verse, Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be utterly burnt with fire. Observe first here's an Angel comes and enlightens the earth with the glory of God, the earth that was before in darkness, and thought nothing of the ruin of Rome, and Judging the Beast; the Lord lets in wonderful light into the world, and then presently comes forth the work itself, the Lord doth appear judging of the Beast; Likewise, if you look to the final blow given to the Beast; Revel: 19 you will see that it follows after light that doth forerun it, 17 and 18 verses, And I saw an Angel standing in the Sun, and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, come, and gather yourselves together to the supper of the great God, that ye may eat the flesh of kings, and the flesh of Captains, and the flesh of mighty men, and the flesh of Horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. Here's the last overthrow, the deadly blow the Lord gives the Beast; and there foreruns it a wonderful light, an Angel stands in the Sun, that is, in wonderful clear light; he stands, holding forth and declaring the coming of that terrible day; and presently upon that light, the work comes on. I say, this is a sign of the time, that the work is at hand, The great discovery of light as to the work, the Lord brings forth.  
And the Reasons why God will send forth light before his work, are;  
First, Because he would not lead his Children to his work blindfold, but by light. Antichrists followers, they follow in the dark, in the mist of Implicit faith; but the Lambs followers; they are led by light. Practise without principle hath ever been the way of the Beast, but Principle as the rule of practice is Christ's Method.  
Secondly, Because a Saint, though the thing he do be good and the will of God, yet can never have comfort in doing it, if it be not done from light. My Comfort ly's in this that I know I follow the Lord; and this bore up Paul, when Brethren Censured him, and others accounted him a mad man. Now observe, when God let's forth a light, it's in order to a work; thus, when God began with the Papacy, to overturn their gross Idolatry's, God by Luther and some few others brings forth light to discover these, and upon that discovery, they fall. So afterwards, when God went to Judge the Prelacy here in England, first he brings forth light, and discovers them to be a piece of the Beast, and of the mystery of Iniquity, and presently upon the coming forth of that light they fall; when God sends light, he will bring forth the work suddenly.  
Object. We have had light of this a great while, and pleaded for the kingdom of Christ, and therefore this cannot be a sign.  
Ans: To that I answer, We must consider there is a difference between the breaking forth of light, as it is the light of some particular persons, and as its the light in a more general way among many, then is the work coming forth. John Hus and Jerome of Prague held forth Luther's light, before Luther, and while it was but in the breasts of some few persons, it did no great matter against the Beast's kingdom, but when it came to be general in the world, than the Blow came, the kingdom of the Beast was destroyed by that light, so much of it, as that light served to destroy. Whilst that light that opposed the Antichristian Prelacy, was lodged up only in some few breasts, it produced little, save only a witness against them; but when it began to be general, it tossed them out of their seats. So I may say concerning this light, the light of the kingdom of Christ, it hath been in some few breasts a great while, but it never began to be so general until now, that its run among the Churches; Indeed never was there a Principle that did run so much among the Churches of Christ, as this hath done within these twelve months; since some Eminent servants of Christ have been shut up, and thrust into holes, this light hath been increased and embraced among the Saints, so as never any light increased more in such a little time, than this hath done; and when light gins to be so general, it's an argument now the work draws on, it gins to be hot as we say; and indeed the light grows so general that the persecuting adversary who not long ago would not acknowledge any kingdom at all but the spiritual, yet now they acknowledge such a thing as the fift Monarchy in the world, though they would set it far off, that it might not hurt them, and are driven to confess, that, that very principle, for which Saints suffer at this day, is in the substance of it a truth. Light is coming forth apace, and blessed be the Lord that hath been so merciful to his people at this day, that the proud Adversary's of the truth & cause of God, shall one day be Judged out of their own mouths, they themselves know that there is such a kingdom, they have gotten some light into it, and they shall one day be Judged out of their own mouths.  
Secondly, Sign. 2 Another Sign of this time, that the work of God, of Christ's kingdom is near upon us, is this, Zion's Children favouring of her stones and dust; the ground of this we have in Psalm 102.13. Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time is come. That this Psalm looks to Christ's outward kingdom, the 15, 18, & 22 verses Evidence. But what sign is there of it, that the set time is come? why in the 14 verse, When the Saints of God take pleasure in the stones of Zion, and begin to favour the dust thereof, then, the set time of building Zion is come.  
Quest: What are we to understand by Stones and Dust?  
Ans: Stones and dust are the beginnings of a Building; the first thing a man doth that will build a house, is to gather dust and stones and mortar, the meaning is this, as if the Lord should say, when you shall see some such thing visible in the world, as that there seems to be a prepation and provision for the beginning of this glorious work of my kingdom, and when you see the hearts of my people wonderfully taken with these preparations and beginnings, and raised up to a very high expectation, then know that the set time to favour Zion is come: and truly when was there ever in the world, if not at this day something that did look as a preparation and provision for this glorious work of the kingdom of Jesus Christ, gathering stones and dust together, cutting off the heads of Princes, and pulling down Thrones; now the Children of Zion, take pleasure in the stones, and they favour the dust of it.  
Thirdly, A third sign of the time, Sign. 3 that this work is approaching upon us, is, The great reproach that is upon the Remnant that expect this work. When Israel of old came out of Babylon, they had a double work, they had a spiritual work, & a Civil work, the work of the Temple, and the work of the City Jerusalem; and those who expected the carrying on the Civil work of building the City Jerusalem, and the walls thereof, they were made a wonderful reproach; Nehem: 1.3. And they said unto me, The Remnant that are left of the Captivity there in the Province, are in great affliction & reproach; the wall of Jerusalem also is broken down, and the gates thereof are burnt with fire. Mark! the Remnant are in great affliction; what Remnant? why, the Remnant that are left of the Captivity, the Remnant that did expect the City Jerusalem should be built, they are become a reproach; the work of building of the wall of Jerusalem is delayed, till the Remnant do become a reproach: the people of God had their Temple done, they were set upon building their City, for they were told by their Prophets, that they should build their Temple and their City too, and now the people cry unto them and laugh at them, where is your City? where is your Commonwealth that you talk of? you would have the City built, and you would have a Commonwealth set up, and a kingdom, but where is it? never such reproach comes upon waiters, as when the work is ready to peep forth; then, at that time when they were so reproached was the work ready to come forth; then Nehemiah is brought on his knees, and spreads the thing before the Lord, in the fourth verse, and the Commission for building the wall of Jerusalem was given forth thereupon, even that very year.  
Babylon literal, was a type of the kingdom of Babylon mystical; their Babylon was a type of our Babylon; and as it was then, so it is now, upon the coming out of Babylon we have a double work, a work of the Temple, and a work of the City; the Temple-worke is finished, and that is suffered to stand; but now the Saints look for their Civil work, for their Commonwealth, and that is become a reproach; for is not this the reproach at this day, these are the fift Monarchy-men, and where is now your fift kingdom, your fift Monarchy? never was that grown to such a reproach this ten years; how have they been reproached even by some who are now compelled to acknowledge a truth in the principle? Now observe, when the work was reproached, than the work went on; and as that was the time then for the carrying on of the work; why so now, the work being reproached with us also, it's a sign that this is the time for the carrying on of the work now: And truly its worthy our observation, How, after this work was come to be a reproach, it went on in a wonderful way, the work of Jerusalem; Nehem: 6.16. So the wall was finished, in the 25 day of the month Elul, in 52 days. In 52 days! what a wonderful thing is it, that the wall of such a City as Jerusalem was, should be built in 52 days, and that by so few hands? And this little handful were many of them forced to take their swords in their hands. The Temple was abvilding a great while, & they needed no swords to that work; but now they come to their Citty-worke, they have their swords in their hands to defend themselves, because there were many Enemies of that work; and yet notwithstanding all their Enemies, and all the opposition, it was done as it were by a miracle in 52 days. So the work of the kingdom it shall come on apace, suddenly, in one hour shall this work come on; in 52 days was Jerusalem walled notwithstanding all the reproach which Immediately before was cast upon them.  
Fourthly, A fourth sign is, Sign. 4 The present doubting that is in many godly spirits about this work, as being near; it's a clear sign that the work is at hand: Two or three years since, some expressed a great deal of faith about this work, they preached it up, we shall go on wonderfully, we shall go on to Rome, we shall pull down Tithes etc. But now their spirits are sunk, and they say, it's not yet time; this is so far from a discouragement, as that its a great sign that the work is near; for this is a clear Rule, that when ever Christ brings forth a work in the world, he will bring it forth so, as that he shall not find faith on Earth; hence you have it, Luk: 18.8. Nevertheless, when the Son of man cometh, shall he find faith on Earth? It hath been the usual way of God, even to strike dead the faith of his Children when the work is at the birth, so, Exod. 5.20, 21. after the death upon the work there, and their burdens are doubled, they meet Moses and Aaron, who stood in the way, as they came forth from Pharaoh, and they said unto them, the Lord look upon you, and Judge, because you have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hands to slay us. Observe, the People that just before believed, and said, O the work is come, and the day of our deliverance is at hand, in the end of the former Chapter the text saith, The people believed when they heard that the Lord had visited the Children of Israel, and that he had looked upon their affliction, and they bowed their heads and worshipped: Though they believed in the former Chapter that their deliverance was now at hand, yet they doubt in this Chapter; as soon as ever the death comes upon the work, they murmur and doubt of it, and blame Moses and Aaron, telling them they had made their savour to be abhorred in the eyes of Pharaoh, and of his servants, to put a sword in their hands to slay us. So it was with David, when the work of his kingdom first came forth, when he first set out against Saul, he had a great deal of confidence at first, 1 Sam: 22.22. David saith to Abiathar, Abide thou with me, fear not: for he that seeks my life seeketh thy life; but with me thou shalt be in safety But observe, after this David lost his confidence, and came to doubt of the going on of this work of his kingdom, in the 27 Chapter the first verse, I shall now perish one day by the hand of Saul; he speaks quite contrary to what he said before, yet now the work is near, the kingdom is ready to rise: So when the Children of Israel were to come out of Babylon, and a death came upon the work, they cried out, The time is not come, the time is not come that the Lords house should be built; here they doubt as to the time, their faith was down, yet then was the time at hand, and the work was carried on in the second year of Darius. So likewise, look to Christ himself when he was here, the Disciples a little before his death, they could say to him, Thou art Christ the Son of the Living God, they had much of faith at first, but when Christ is in the grave they lose their faith, We trusted that it was he that should have redeemed Israel; their faith was gone, and yet their Redemption was nearer than ever it was, and Christ's Resurrection at hand; so that while they were Questioning and doubting, the time of Christ's rising approaches: So abundance of good men, that formerly have kept to Allhallow's-meeting, and Blackfryers-meeting, they have now of late withdrawn, and cry, the time is not come, the time is not come, for the carrying on of the work of Christ's kingdom, but this is so far from making us believe the time is not come, that its a sign to us, that the time is at hand, when doubting comes after the spirit of faith, for so it hath been with the work of the Lord in all his Dispensations.  

Here followeth six other Signs as they were found in his Notes.  
Fifthly, A fift sign, is, Sign. 5 The wonderful spirit of prayer that is upon God's People; when the decree of release from Babylon was ready to issue forth, God puts a wonderful spirit of prayer upon Daniel, Chapter the 9th, At the beginning of thy Supplications the Commandment came forth, and I am come to show thee: So Nehemiah had a great spirit of prayer given to him, when the time came that the City Jerusalem should be built: And God hath promised Immediately before he builds Jerusalem, to give such a spirit of prayer; Isai 62.1.6. & 7 verses; For Zions' sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. Now, when an extraordinary spirit of prayer goes forth, it's a clear evidence, the work is at hand.  
What a spirit of prayer was there up in the Bishop's times? and what was the effect of it? it brought their Ruin: Afterwards, when Presbytery was like to tread us down, as did the Bishops their predecessors, a great spirit of prayer was in many, by this they are ruined: And truly I think I may say, there was never a greater spirit of prayer up, than is at this day. And to encourage you the more to it, I shall here put in two things.  
First, Consider, That God gives his Children a larger Commission (if I may so speak) when they are to pray against Babylon, than at other times. Isai. 45.11. Thus saith the Lord, the Holy one of Israel, and his maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.  
Secondly, That God will be more quick in answering; Isai 65.24. And it shall come to pass, that before they call, I will answer; and whiles they are yet speaking, I will hear.  
Sixthly, A sixth sign, is, Sign. 6 The Helpless condition God's people at present are in: Before God makes his Arm bare in saving, he brings his Children into that strait, that they can see strength no were else, but in him: hence, those that pray for Zion's Restauration, Psalm 102. pray as destitute ones; and when they are destitute, God answers them: Never until this day (since some appearings of this work have been) have God's people prayed as destitute ones: we had A Parliament, An Army, A General that went along with us till of late, but now God's people are wholly destitute: and indeed, that they are brought into this condition is a mercy, and an evidence the work is near, which we might conclude to be farther off, were it not thus. A notable place we have, Deut. 32.36. The Lord shall judge his people, and repent himself for his servants; when he seethe that their Power is gone, and there is none shut up or left. And indeed, this hath ever been God's way; Abraham cannot have his Mercy, till he is in so destitute a condition, as that to an eye of Reason he is without hope. David before the kingdom falls into his hands, must be so destitute, as that he is forced to fly the land. The Helpless condition of God's people is a clear sign the work is at hand.  
Seventhly, A seventh sign, is, Sign. 7 The Multiplication of the oppressed people; who are the oppressed people, in a more especial manner at this day, but those that appear for this truth? who are shut up in prisons and Holes, but they? and yet notwithstanding what a multiplying of them is there under this oppression. It's Steven's observation concerning Israel, Act. 7.17. That when the time of the promise drew nigh, which God had sworn to Abraham, the People grew and multiplied in Egypt. He makes the multiplication of the seed, a sign of the Promise drawing nigh.  
What a multiplication of this oppressed people, there is all the nation over, since some have been in prison, is well known to many; many Churches and Pastors of Churches, who (not twelve months since) were averse to this way, do now own it, preach it; I speak what I know. Yea, I dare say, That if the present Powers of this Nation, had set in counsel 12 months together, to contrive a way to spread the notion of the fift Monarchy, among the godly throughout this Nation, they could not have thought upon a better, than the casting of some Eminent leading Saints into Prison; for, there is nothing that men as men, do more affect, than to look into that thing for which others suffer; and specially Saints (who it may be would never else have minded the notion) are very Inquisitive into the thing, which they see Brethren suffer for, and hereby they attain light: thus God taketh the wise in their own Craftiness.  
It was said in the Primitive times, The blood of Martyrs, seed of Churches. Did not Queen Mary by her cruelty, make those who before were averse to it, ready and willing to receive the Protestant Religion? Did not the Bishops lose themselves this way? and by driving some few out of the Land, multiply the number of the oppressed people within it.  
Saints suffering for truth, are the loudest and most powerful Sermons of all others. See what Paul saith to this, Phil: 1.12, 13. But I would ye should understand, Brethren, that the things which happened unto me, have fallen out rather to the furtherance of the Gospel. So that my bonds in Christ are manifest in all the Palace, and in all other places.  
Eighthly, The Eight sign, is, Sign. 8 The Defection and Apostasy of Eminent leading men in the Churches, from their first light and Principles. Christ makes it one sign of his second coming, the Star's falling from Heaven, Math. 24.29. that is, Eminent men, (as Pastors and others in the Churches) falling; and saith Christ, When you see this, know it is near, even at the door. When you see Pastors and Officers of Churches, casting off the Churches, and running to Colleges; when you see men that have pleaded and Apologized for the power of Churches, in opposition to Lordlines over them; when you see these become Tryers, and usurp Authority over all the Churches and people of Christ in the Commonwealth, know that it is near, even at the door.  
Ninthly, The ninth sign, is, Sign. 9 The great dread that is upon the spirits of all men (that are Enemies) of such a thing rising in the world, as a fift Monarchy. What a dread at the time of Israel's coming out of Egypt, was upon the Canaanites? and this dread is at the end of the forty years, we do not read of such a dread at their first coming out; but when the work was just coming forth, of their taking possession of the promised Land, than the fear and dread falls upon them. It's observable, that from the time that David was anointed king, a dread of him (though Saul had all the forts and strength of the Nation) was upon the spirit of Saul.  
And what a dread is there upon the spirits of those that oppose the work (this kingdom) of Christ at this day? its visible enough, a dread already from the Lord, is fallen upon them.  
Tenthly, Sign 10 A Tenth sign, is, God's wonderful withdrawing himself from such as oppose this truth and work, in respect of those common graces and assistances, he hath formerly afforded them in other work. How did God withdraw from Saul, so soon as ever David was anointed. Before, he could deny himself, and refuse a kingdom; Afterwards, before another shall come into his Throne, he will slay innocent David, be it right or wrong, and all the Priests of God to boot. Before, though he had cause, and was stirred up to it, he will by no means persecute; afterwards, though he had no just cause (all things considered) he puts the Lords Priests to death Before, he was a very meek man in all his actings; afterwards, he acts like a Mad man.  
And the very Reason is this, Reason. David's kingdom was now rising, and Saul being in heart an Enemy to it, the Spirit of the Lord withdraws from him; and this withdrawing was the Immediate forerunner of David's kingdom, the most Eminent type of Christ's, pleaded for at this day  
Now let us Consider, whether it be not thus at this day: let us look to men that sit upon the Throne; and men that call themselves the Ministry; is it not as evident as the Sun when it shines at noon day, that the Spirit of the Lord is withdrawn from both? I say, in respect of those common gifts and assistances, they have formerly had, whilst they stood in the cause of God.  
Are there not men this day in England, that persecute Saints, for laying open their evils and Apostacy's, who time was, would not persecute them themselves, nor suffer others who would have done it, to do it? Are there not men, who time was feared none, they had their faith as their best guard, who now are so far from their former faith, that they are become Magor-mishabib, fear round about?  
Look to men who call themselves the Ministry; could not many, some years since, preach often, with life and power; now it's a great matter, (and truly they are not able to do it) to preach once in a fortnight; and when they do preach, that life they once had is so gone, that Christians that hear, had they not the same names and faces, would not know them to be the men; once the time was, that they were able to speak a seasonable word, whensoever occasion was offered, but truly now they are able to speak no more than they have written in their paper, or got by heart, as the Schoolboyes do. Is it not evident (I say) the Lord is withdrawn from them? This is a manifest sign the work is at hand. When David's kingdom was rising, the Spirit of God departs from Saul; and had not many Bishops in Queen Mary's days much life? and so the Presbyters in the beginning of these times? But observe, when the work of God began to rise against the one and the other, the Spirit of God went off from them, and fell upon that party that bore witness against them.  
FINIS.    

Christ the only Foundation.  1 COR: 3.11. 
For other foundation can no man lay, than that is laid, which is Jesus Christ.  
THe Time is but short, and therefore I shall wave speaking any thing touching the context, or the explication of the words, there's no difficulty in them, but there's a plain useful Truth, ly's plainly in the words which I shall give you, That is, Doct: That the Lord Jesus Christ is the only foundation.  
That I may the better open this truth to you, for your edification, I shall cast those things which are in my thoughts into this Method; namely, To show,  
First, What I mean by Christ's being a foundation?  
Secondly, In what respect the Lord Jesus Christ may be called a foundation?  
Thirdly, What Jesus Christ is the foundation of?  
Fourthly, Who it is that lay's Jesus Christ as a foundation?  
Fifthly, How the Lord Jesus Christ is laid as a foundation? And then  
Sixthly and lastly, When Jesus Christ is laid as a foundation in the soul?  
I shall give but a hint of the first.  
1. Quest: What we are to understand by Christ's being a foundation?  
Ans: We well know the foundation it's the bottom of a building, that upon which the weight and stress of any building ly's: in every building there's the structure itself, and the foundation; the structure itself, consists of many parts oftentimes, first, second, third, and fourth lofts, and yet these are so united and compact together, as that they make but one building, and there's but one foundation: so, I may say, In the spiritual building, that glorious blessed building of our salvation, it's a building that consists of many parts, there's the Eternal love of the Father, free pardon and remission of sins, comfort, new obedience, and the like; and yet notwithstanding all these, they are so compact, as that indeed all make up but one glorious blessed building, and there's but one foundation to all, and that is Jesus Christ the Lord of glory, Other foundation can no man lay: And as in building, the foundation, it's that which ly's at the bottom, so in this blessed building of Salvation, Christ as a foundation ly's at the bottom of all; he ly's at the bottom of the father's love, and the father's love built up upon him; he ly's at the bottom of our Justification; he ly's at the bottom of all our Comforts; he ly's at the bottom of all our obedience, and holiness; so that, we are to understand, by Christ's being a foundation, his being laid at the bottom of all that ever we have; not only at the bottom of our Justification, that, men will easily acknowledge, but Christ is at the bottom of every dram of Comfort, Christ at the bottom of every duty, Christ at the bottom of every affection, Christ at the bottom of every grace, at the bottom of all we have, so he is the foundation: that, what our souls would enjoy, be it comfort, be it holiness, be it Justification, be it what it will, Christ lying at the bottom of all, is Christ's being the foundation.  
2. Quest: In what respect is Christ said to be a foundation?  
Ans: I answer, first, Christ is a foundation in respect of the father's having laid him for a foundation; Behold I lay in Zion for a foundation, Isai. 28.16. I lay in Zion, The father he lays Jesus Christ as a foundation, God knows no other foundation to erect that blessed & glorious building, that heavenly structure of our Everlasting Salvation upon, but only Christ; that glorious building of grace and glory, could stand upon no other bottom but Christ, and therefore when the Lord comes to raise up this building, saith he, I lay in Zion for a foundation; for a foundation, I lay my Son as the foundation, as the bottom of all; he is the foundation God the father hath laid, the father knows no other; if we would have that foundation for our souls that the father judges to be the sure foundation, and would have our comfort built upon that, it must be laid upon Jesus Christ, this is that foundation that the father hath laid.  
Secondly, Jesus Christ may be called a foundation, in Respect to Gospel Revelation, The Gospel reveals no other foundation but Christ: look over the whole Gospel of God, from first to last, and you shall find no other Corner Stone, no other bottom stone, but the Lord Jesus Christ only: Christ is the corner stone (as the Apostle tells us) upon which, the foundation of the Prophets and Apostles is built; Eph: 2.20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief Corner stone; the doctrine of the Apostles and Prophets its here by the Apostle called a foundation, but it's such a foundation, as hath another foundation lying at the bottom of that, Jesus Christ the Corner stone is laid at the bottom of this foundation; Truth, it's the foundation of our faith, but the Lord Jesus Christ he is the foundation of truth, that foundation that truth stands upon, he is still the bottom foundation.  
Thirdly, Jesus Christ may be called a foundation, In respect of his own meetness and fitness every way to be a foundation; Christ he is the most meet and fit of all others to be a foundation.  
First, He is a Stone, as the Prophet saith, I will lay in Zion for a foundation a stone; you know, if men go to lay a foundation, they do not go and gather up dust and rubbish, that is no fit matter for a foundation, but they go and gather up Stones and lay them for a foundation; so our Lord Jesus Christ, he is a stone, I lay in Zion for a foundation a stone, so there's a fitness and meetness in him for a foundation, he is most meet for a foundation.  
Secondly, As he is a Stone, so, he is an Elect Choice Stone, he is a fit chosen stone, and therefore he saith, I lay in Zion for a foundation, a chief corner stone, Elect and precious; he is a fit stone: Men pick out of their best Stones for a foundation, so, he is a Stone picked out by God himself; when the Lord was to lay the foundation of this blessed glorious building of our Everlasting Happiness, God took a view (as I may so say) of men and Angels, and he could not find such another Stone, so fit for a foundation as the Lord Jesus Christ was, he is a fit Stone. But again,  
Thirdly, The Lord Jesus Christ, He is a Rocky Stone; so he is called in Scripture, the rock, the rock stone, 1 Cor: 10.4. And that rock was Christ, and they that are offended at Christ, they are offended at the rock, Rom. 9.33. He is a rock of offence; they that smite against Christ, smite against the rock, and therefore are broken to pieces; And on whomsoever it shall fall, it will grind them to powder, Math: 21.44. Now the rock stone is the greatest, firmest and hardest Stone, and therefore the fittest for a foundation: And Christ being a Rock, he is most fit for a foundation.  
Fourthly, The Lord Jesus Christ, He is a Tried Stone; so saith the Prophet, I lay in Zion for a foundation, a stone, a tried stone; that is, a stone that there hath been proof made of every way, whether it would be fit for a foundation or no; there's great difference between stones, there are some stones, if you put them under the hammer, they will break to pieces, and there are some, if you put them into the furnace, they will melt, or moulder; But our Lord Jesus Christ, he is a tried stone, a stone that hath been under the Hammer of the world's rage, and under the Hammer of Satan's Temptations, and under the Hammer of our sins and corruptions; And he hath been in the furnace of his father's wrath; and yet he is a solid stone still; he is a tried stone, and therefore fit for a foundation; he hath been so tried, that the Lord saith of him, he is a sure foundation; I am sure (saith God) whatsoever is built upon my Son shall stand; I am sure, what ever soul, what ever comfort, what ever obedience, stands there, shall stand.  
Fifthly, The Lord Jesus Christ he is a Precious Stone, 1 Pet: 2.6. Behold, I lay in Zion for a foundation a stone, Elect and precious, he is not a common stone, but a precious stone; and indeed in this respect too, he is very meet, yea, most meet and fit of all others to be a foundation. There are two things in Christ's being a precious stone, that do make him fit to be a foundation  
First, Thereby there is an answerableness in the foundation to the building; if a building be very rich, and made all of precious pearl, its fit there should be some answerableness in the foundation to the building; the new Jerusalem, it's said of it, it was of pure gold, and the foundation of the City was of all manner of precious stones, there was an answerableness in the foundation to the building; so I may say, this blessed building of our Salvation, it's indeed builded, that is, made up all of precious pearl, there's the blessed pearl of the father's love, there's the blessed pearls of our Redemption, Justification, Adoption, Sanctification; the whole is made up of precious pearl; look over every piece and part of it, every thing that is in this building, it's of precious pearl: Now the building itself being made up all of pearl, therefore the foundation must be some glorious thing, there must be an answerableness in the foundation; now therefore we have this precious Stone laid in the bottom, which indeed doth enrich the whole building, and adds to every piece and parcel of it. And then Christ being a precious Corner Stone, he is most meet for a foundation.  
Secondly, In regard, That of all Stones, precious Stones are the most durable; The Adamant or the Diamond, which of all stones is the most precious, of all stones none so hard, it will break other things, and will not easily be broken, and cut other things, and itself cannot without difficulty be cut; Jesus Christ he is a durable foundation, therefore there is not such a foundation in all the world.  
Sixthly, Jesus Christ, He is a living Stone; 1 Pet. 2.4. To whom coming as unto a living Stone, disallowed indeed of men, but chosen of God and precious; he is a living Stone, that is, he is such a stone as hath life in it, and by that life there is  
First, A Cementing of the building to the foundation, & therefore a transforming the building into the nature of the foundation: Now consider this, and of all others Christ is the most fit for a foundation, for by this Cementing the building to himself, this building becomes unmoveable; though the building be never so glorious, yet if it can be taken off the foundation, what would become of the glory of the building? this is that that makes the building such a blessed building, that it is so united to the foundation, that there can be no removing of it off the foundation, if the powers of Hell come, and all the powers in the world come, there can be no removing of the building off the foundation, this is the blessed state of those souls in Christ; herein is Jesus Christ most meet of all others for a foundation, because so far as Christ is a foundation, he doth unite the building to himself, fixes the building upon himself, that there can be no removing of the building from off the foundation.  
Secondly, Christ, as he doth by this life that is in him Cement the building to himself, so he doth transform the building into his own nature, by sending up that life into the building that is in the foundation; hereby, the soul being transformed into the Image and nature of Christ, it doth preserve the soul from rottenness and putrefaction; you know how it is with living things, they do not die, they do not rot and putrefy, but they are dead things that rot and putrefy; why now the Lord Jesus Christ by conveying of that life, that is in himself, and sending it up from himself into the building, thereby the building is kept from rotting and putrifying: that soul, that is in him, doth not rot and putrify, but take any other soul in the world, and he doth rot and putrify at one time or other; if he doth not stand upon this foundation, all his comforts, all his enlargements will rot and vanish away at sometime or other.  
Seventhly, The Lord Jesus Christ, he is one Stone; it's not said, I lay in Zion for a fountain Stones, but, I lay in Zion a Stone, one Stone; now this adds to the excellency of the foundation, if a foundation be of one stone, it's a great deal the stronger; Jesus Christ is one Stone, and so the most meet for a foundation.  
Fourthly, The Lord Jesus Christ is called a foundation, In respect of beleivers being built upon him: all those that are of the father's building (as every true beleiver is) are built upon this foundation; Truly there are a great many in the world, that go to build up this building of Salvation, and they attempt to build it themselves, now what man or woman goes to build themselves, it's with them, as its with little Children, they will go to Imitate bvilders, get a little dirt and clay together to build a little house, but they neglect, they never mind the foundation; so it's with these souls, they build themselves up, they build their Justification, and build their Comfort, and build an obedience of their own, but they regard not the foundation, if they can get something of Comfort, and conformity to duties, and the like, they never look to the true foundation: I am afraid, that when the Lord comes to shake the world, a great many will be found without a soundation; but now all those that are of the father's building, they are built upon this foundation; the father he builds like a wise Master-builder, when he comes to build a house, he takes special care about the foundation, that that be laid firm and sure, for (saith he) what will ye build if there be not a foundation laid? so is it when the Lord comes to your souls, to build you, man or woman, he looks to the foundation, I will lay their souls upon my Son saith God; when God takes a soul into his hands, the very first work that he doth, is, to lay the foundation, to see that Jesus Christ be laid as the foundation in the soul: so that, Jesus Christ may be called a foundation, in respect of the father's building of all beleivers upon him as a foundation.  
Lastly, Jesus Christ is called a foundation, In opposition to all other foundations, to all false foundations: there are a multitude of false foundations in the world, and in opposition to all the sandy and false foundations that we lay, and that sometimes Satan lays, and that are not of the father's laying, Christ is the foundation.  
First, Christ is a foundation, in opposition to those vain and empty hopes, that some sinners have of amendment of life for the future: Truly, this cannot properly be called a foundation, yet because there are a company of poor sinners in the world, that go on in drunkenness, swearing, whoredom, and the like, though they know themselves to be miserable and wretched, to be undone, yet they hope they shall amend hereafter, they shall be better one day, and so they take some kind of rest from this thought. A man that makes no conscience of swearing, or cozening, or lying, or defrauding, when his conscience comes and tells him, thou art a miserable wretch, he answers, I hope to be better hereafter; now this man's foundation is, as if a man should go about to build a house in the air; Christ is a foundation in opposition to these vain hopes.  
Secondly, Christ is a foundation, in opposition to Pharisaical righteousness and holiness: some there are that come to have a righteousness, though not the righteousness of God, but indeed a righteousness of their own, as the Apostle saith; they are not as other men are, they are not drunkards, nor swearers, they serve God, and walk honestly, they will not cheat, and they make conscience of their word, they will have but one word when you come to deal with them, they will deal honestly and justly in all their ways; and therefore surely say they, we are the Children of God, and are in a good condition, and thus they lay a great deal of stress and weight upon their Pharisaical righteousness and holiness. Thus it was with the Scribes and Pharisees in Christ's time, O saith he, I am not like that Publican, I am not so and so, God I thank thee, I am not as other men be, I am a blessed man, a happy man; I but yet he is a poor miserable Pharisee still, Jesus Christ saith, notwithstanding all this he was not Justified, Christ sends him away as a poor miserable wretch, notwithstanding all his righteousness; Except therefore (saith Christ) your Righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven: Christ is a foundation in opposition to this foundation.  
Thirdly, Christ is a foundation, in opposition to conviction of sin, conviction of our natural state and condition: Some there are, that go farther than the Pharisee, (who rests in his own righteousness, far from being convinced of sin) that come to see themselves lost and undone, and it may be they come & gather up hope, they scrape up somewhat of comfort here, because they find and feel themselves sinners, that therefore God will pardon them, because they conclude themselves to be lost, therefore God will save them, therefore they shall have heaven and Everlasting Salvation, they gather up comfort here: but this is no other foundation than wicked Cain may have, saith he, I am a cast away, and my punishment is greater than I can bear; this is not the foundation, Christ is the foundation in opposition to this conviction of sin.  
Fourthly, Christ is a foundation, in opposition to confession of sin to others; that is that which some lay as a foundation of their comfort, when they are oppress't and burdened, and afflicted with their sin, they run and tell it to others, and will be open-hearted, and when they have so done they find ease, and have much comfort, peace, and hope, and they build upon it, as a man that is stomack-sicke, he casts up that which is at the top, and then he hath ease and is well. We find that Pharaoh himself when he was sick of his sin, he could not be quiet, till he had cast up his sin to Moses, Exod: 9.27. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked. Nay, he was so sick of his sin, that Moses must be brought in haste to him, Exod: 10.16. Then Pharaoh called for Moses & Aaron in haste, and he said, I have sinned against the Lord your God, and against you: they must be brought Post to him, that he might confess his sin, and ease himself, he was so troubled and so afflicted: of these things there is a good and a holy use, but when men lay the foundation of their comfort upon this confession of sin, and would draw comfort from hence, and not from Christ, this is a false foundation, and Christ is a laid as a foundation in opposition to this. Do but look how far Saul runs in confessing his Iniquity, 1 Sam: 26.21. Then said Saul, I have sinned, return, my Son David, for I will no more do thee harm, because my soul was precious in thine eyes this day; Behold, I have played the fool, and have erred exceedingly. How doth he confess his sin? with great indignation he calls himself a very fool, and a wretch, I have played the fool, I have been a wicked wretch in what I have done, and yet is but a Saul notwithstanding all this: and Judas, when his heart ached, he came and threw down the silver, and saith, I have sinned in betraying Innocent blood, he comes and casts up his sin, and yet but a poor miserable Judas, and he goes and hang's himself; this is not the foundation, Christ is a foundation in opposition to this foundation.  
Fifthly, Christ is a foundation, in opposition to our sorrow, mourning, humiliation, fasting, prayers and Tears, and the like: Some will go farther than a clear conviction of sin, and confessing of it to others, they will sorrow, and mourn, and shed Tears, and the like; and they think because of this, surely I am a child of God, and they lay no deeper foundation, they have no other foundation but this, all their comfort, all their joy, and all their hope is laid here, but this is a false foundath; 1 Kings 2.27. And it came to pass when Ahab heard those words, that he rend his cloths, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. A king, and yet how doth he humble himself? Ahab throws off his kingly Royal Robes, and puts on Sackcloth and goes softly, yet you see what is said of Ahab, There was none like unto Ahab, that sold himself to do wickedness: he did very abominably in following Idols, and yet this wretched Ahab when the wrath of God comes upon him, and the word of God falls upon his conscience, he will throw off his Robes and Crown, and humble himself, and mourn; and yet but an Ahab still: And so Saul, when his conscience was smitten he weeps; 1 Sam: 24.16. And it came to pass when David had made an end of speaking these words unto Saul, that Saul said, is this thy voice, my Son David, and Saul lift up his voice, and wept: he weeps over his Son David, and yet persecutes his Son David again, notwithstanding all this: And so Esau, he found no place for repentance, though he sought it with Tears; there's a great deal of difference betwixt Tears and Repentance, he sought repentance, and he sought it with Tears, yet found no place for it: all these things when they come from the right foundation are excellent, but otherwise they will stand men in no stead at all. Jesus Christ is a foundation in opposition to this foundation.  
Sixthly, Jesus Christ is the only foundation, in opposition to Resolutions, Vows, and Covenants; that is that which many lay their foundation upon; truly, these are ways which many honest hearts have run, they have traced them through, and there are false hearts too, that have run up with them in these ways: when a soul is troubled, afflicted and burdened, he will resolve, vow, and Covenant, I will never do so more, and after that, they have some ease and are at quiet, and so long as they keep their Resolutions, Vows, and Covenants, they are in a good condition as they conclude; so it was with Saul, Return my Son David, I will seek thy hurt no more, I will no more persecute David, I will no more walk on in these ways; but afterwards he falls upon him again and again, and David is forced to fly the land; these Vows, Resolutions, and Covenants will not hold; now Christ is a foundation in opposition to this, Christ is the only foundation.  
Seventhly, Jesus Christ is a foundation, In opposition to Selfe-revenge: in opposition to those Acts of revenge that men are ready to put fotth upon themselves; it's a thing that is very ordinary among Christians, (honest hearts as well as others) and that through darkness in the new Testament Administration of Jesus Christ, and the Covenant of grace, they go to revenge; they will be revenged of themselves if they err in this way or that way; if they err or exceed in Mirth, than they will go about mourning, if they have erred in the use of the creatures, than they will not eat nor drink at all, and so they will be revenged of themselves: herein they take too much content, and too much comfort, and they are apt to think that because they revenge themselves thus, God is pleased with them, and he will pardon them; Christ is the foundation in opposition to this; is this the foundation, that my Justification, my Comfort, my Joy, should lie upon, my self revenge? no, though a man should go never so far in this way: do but consider what those in Micah would have done to revenge themselves, Micah 6.6, 7 verses; Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with  offerings, with Calves of a year old? will the lord be pleased with thousands of Ram's, or with ten thousands of Rivers of oil? shall I give my firstborn for my Transgression, the fruit of my body for the sin of my soul? As if they should have said, will the Lord accept of any thing? let the Lord set me the hardest task, I will do it, if it be to give the fruit of my body, or to give away ●ll my estate, if I may have the pardon of my sin, I will do it; thus, I say, a man may go a great way in a way of revenge, and yet truly this will be sound nothing, it will be but a shadow, and a foundation that will soon shake and fall, when a day of Trial comes.  
Eighthly, Jesus Christ is a foundation, in opposition to our Reformation; many there are that go higher than all this, many struggle in their Vows and Resolutions, but never come to Reformation, but some there are, that come to Reformation, they have gotten the power and the victory, as they say, over their sins, and here they lay the foundation of their Comfort, for certain saith such a man, I am the child of God; but Christ is a foundation in opposition to this; if we lay our foundation here we shall be deceived; this Herod did, he reformed himself, and did many things, the word of John comes to Herod's heart, and his heart is so troubled that he did many things; so that there may be a reformation in very many things, and yet notwithstanding the soul not upon a true foundation; there is a vast difference betwixt Cessation ●f sin, and Mortification ofsin, there may be a Cesation of sin, where there is no Mortification of it, it may be the Devil he may let a soul alone, that he may settle him the faster upon a false bottom; men cease from their Iniquity they were addicted to when they were young, and they are apt to lay a foundation upon this, and this may be, and yet not a true foundation laid, a mere Cessation from sin, or an outward Reformation in respect of the acts of sin, this may be, and yet the soul miserable: Jesus Christ he is a foundation in opposition to this foundation.  
Ninthly, Jesus Christ he is a foundation, in opposition to all outward Privileges; there is a very great deal of confidence that men lay upon their Privileges, O, saith such one, I keep many day's of prayer, & I am of such a Church, and saith another I am Baptised, and saith another I am so and so, and they glory much in these outward Privileges; as the Jews did we are the Church of God, we are Abraham's Children, we have the Oracles of God, can we be amiss? but saith Christ, ye are of your father the Devil, and the works of your father ye will dye, notwithstanding all your boasting and glorying in your outward Privileges: this not the foundation; Christ is the foundation in opposition to this.  
Tenthly, Jesus Christ is a foundation, in opposition t● those good fits that semetimes a man or a woman is in unto a duty: I do not speak any thing to shake any poor Saint, but would have every Saint have a bottom, while God is shaking all Nations, and the foundations of the earth do shake: if the foundation be upon a rock it will stand, therefore in this shaking day the good Lord help us all to look to our foundation; Christ is a foundation in opposition to those good fits, that men are in to a duty: a man may be in a good fit to a duty now and then, and when men find this, they are apt to rest on it, and lay much weight upon it, and draw much comfort from it; now I say, Christ is a foundation in opposition to this foundation: O what a good fit and a good mood was Saul in sometimes! 1 Sam: 10. he comes among the Prophets of God, at the 9, 10, & 11 verses, he prophesies among the Prophets, here was a good fit to a duty, 1 Sam: 10.23. when he was going on in persecuting David, he had a good fit, therefore Saul might say, well, I feel God working in my heart what ever others judge of me, or censure me; Saul went on and prophesied before Samuel, and lay down naked all that day, and all that night, even then when he was going on persecuting of David; I bring this to show you, that this is no foundation, it is a good thing, a sweet thing, to have a heart fit and disposed to a duty, but when I will build upon this, this is no foundation, but Christ is a foundation in opposition to this.  
Eleventhly, Christ is a foundation, in opposition to flashes of Joy and comfort that a soul may find, and sometimes doth find, which yet are not upon the true foundation: there may be a good disposition to a duty, so there may be some flashes of Joy and comfort in the soul, in the duty, and men are apt to make high conclusions from these, and yet not upon the right foundation; as Herod, he heard John, and did many things, and he heard him gladly, there could not be but a Holy raising of heart and Joy when he heard him gladly, and yet Herod cut off John's Head for all this: so the Stony ground hath Joy in the hearing of the word, they heard with Joy, and yet was false ground; in the Stony ground there was Joy in hearing the word, and Joy in receiving the word, O therefore look to yourselves: sometimes when I hear a Sermon, my heart is lifted up, it may be with the man more than with the word, or it may be with the manner of speaking more than with the word, and so a soul may here lay a foundation; there may be flashes of Joy in our duty's, and if we lay our foundation here, we are under a very great mistake: in the 28 of Isaiah, those hypocrites at the second verse, they did seek God daily, and delighted to know God's ways, as a nation that did righteousness, and forsook not the ordinances of their God, they asked of me the ordinances of Justice, they took delight in approaching to God, yet notwithstanding this, the Lord bids the Prophet go and pronounce his wrath against them; a man may have his heart raised it may be in speaking the word of the Lord, and yet if he make this his foundation he is upon a false bottom; Jesus Christ is a foundation in opposition to this foundation.  
Twelfthly, Jesus Christ is a foundation, in opposition to some high acts wherein the soul puts forth seeming self-denial: 1 Sam: 10. Saul shows great selfedeniall, when the people come to choose him King, he hides himself; the men of Belial despised him, and brought him no presents, but he held his peace; he denies himself, he takes no notice of their opposition & speaking against him; and then afterward in the 11 Chapter, when the people said, who is he that said, Shall Saul reign over us? bring the men that we may put them to death. Saul said, there shall not a man be put to death this day; for to day the Lord hath wrought Salvation in Israel. He doth not only deny his own spirit, but the Temptation from others; and this was not only from a Politic ground, but from a sudden work that was upon him at present, the Lord hath wrought salvation in Israel: a man may be carried out in some good particular acts to deny himself, & thence conclude, I am a child of God, and so, happy; its true, none can truly and rightly deny himself but a Saint, but there's the same grace and work as a counterfeit wrought in a hypocrite, that is, in the new Covenant, in the true Children of God; and if men lay their soundation upon these things, they will be exceedingly mistaken; Jesus Christ is the only foundation in opposition to these.  
Thirteenthly, Jesus Christ is the foundation, in opposition to all holy aims; it's a most blessed thing when a man comes to duty's with holy aims, and holy end's, yet if he will lay his foundation here, he may be deceived, it's the hardest thing in the world for a man to Judge of his ends and aims; Come, saith Jehu, and see my zeal for the Lord, he thought he had blessed ends and aims, but laying his foundation here, what a false bottom had he? I do not say, any hypocrite can aim rightly at the glory of God, but a man may aim at God's glory when it runs with his Interest, he may look asquint at it, when God's glory and his Interest ly's together, this deceived Jehu, he thought he had eyed God's glory, when he looked only at his own Interest, the settling the kingdom upon himself and his Posterity, and so deceived himself; Jesus Christ is a foundation in opposition to this foundation.  
Fourteen, Jesus Christ is a foundation, in opposition to giving in of particular words; it's a great Trade that some drive, of giving in of particular words; and what a wonderful confidence is oftentimes laid in this, in the giving in of particular words? And truly, I do acknowledge the Lord doth oftentimes make it a sweet dispensation to his Children; when his Children are in great straits, the Lord is pleased to come into their souls, and reward them in this way, and yet notwithstanding we are under a very great mistake in this, if the Lord be not our light and our guide: We may lay too much upon this, as upon humiliation, or any other duty; some souls in distress, they will open their Bibles, & it may be do light upon a place that doth suit their condition, they think this is a giving in of a word; I deny not but God doth sometimes speak a word in this way to his Children in great straits, yet there's a great mistake in this; the mistake ly's in this, when that we do lay more upon the providence in the giving of the word, than upon the word itself, when I believe not so much the word for itself, as for the providence; the providence that I should open my book thus, and light upon such a word, the providence that I should light upon such a word at such a time; when we eye the providence giving in of the word, more than the word; now note, no providence is the ground of our faith, therefore if I lay my faith more upon the providence than upon the word, then shall I presently be mistaken even in this way, which if I had a right understanding of, I may have use of, and comfort in: let Christians observe, its ordinary with Christians when they are weak and young, and when they begin to know the Lord, God doth deal with them as with little Children, he trains them up in such a way, and gives them in particular words; but when souls will always go in this way, they may quickly come to Tempt God, and they may come to such a pass, as not to care for the word of God in the Scripture, unless it be given in in this way; here we lay our foundation upon the giving in of a word, lay as much as you can upon the word, but take heed of laying too much upon the providence; therefore Christians when they are come to more light and experience, the Lord would not have them to continue in this way, they must not stay till the word come to them, but their faith must go out to the word; this way of God with Christians is not the ordinary way when they come to a greater standing. I have a word, saith one, so given in, in such a remarkable way at such and such a time, and thereupon he lays the foundation of his hope, if you lay too much upon this, your faith will be but upon a providence, and this will not be a sure foundation, there may be a great deceit in this, for Satan may give in a word as well as the Lord, a soul may take in a word from Satan as well as from the Lord himself; besides, a word may be given in of the Lord too, and yet this not an evidence of our Eternal commition; therefore, when we conclude our Eternal condition from the giving in of a word, we err in this, for this is no foundation to it. Hagar had an Angel of God from Heaven speaking to her, Thou God seest me, saith she, and have I also here looked after him that seethe me? yet she was an out-c●st and under the old Covenant; the Lord therefore grant that we may not lay our foundation in these things, the word of God is a good foundation, but if we lay it upon the giving in, upon the providence, it's a false foundation; yet I say, the Lord doth often go in this way with his own Children, very frequently, but here's the mistake, when we lay too much upon the providence; you may have a word given in day after day, and yet be all this while upon a false foundation: Jesus Christ is a foundation in opposition to this foundation.  
Fifteenthly, Jesus Christ is the only foundation, in opposition to acts of believing; the act of believing is not the foundation, but Jesus Christ is the foundation in opposition to this; many there are, which when they see themselves cast, (as I may say) as to the righteousness of the law, when they see that all the works of the Law, and the righteousness of the Law, will not help them, but that life and blessedness is alone in Christ, in the Gospel; and hear the Lord calling upon them to come and believe in Christ, they run to Jesus Christ, and hang upon him in an outward way, and lay their foundation in the act of believing; there is a faith of a man's own as well as a faith of God's, there's a faith of the Law as well as a faith of the Gospel; many a man hath laboured by his works, for righteousness and Justification, and when he sees all his working will not bring him in righteousness and justification, than he flies to faith, as that which will help him, and so he believes in his own strength, and rests upon the Act of believing; but it's not the act of believing that is our righteousness, it's not the act of believing that is the foundation of the soul: a poor soul may hang upon the outside of the Ark, as in the days of Noah, men might have come and clung upon the outside of the Ark, and yet have been cut off, except they had come into the Ark, that would not have saved them, but they would have dropped off; so, when men by an outward act of believing hang upon Jesus Christ, in an outward way, they may hang a while, but at last they will drop off; when men make this a foundation, they are upon a false foundation. See how far men have gone in believing, and yet it hath come to nothing, if you look into the 106 Psalm, the 11, 12 & 13 verses, we read there of a generation of men, believing, it's said, The waters covered their Enemies: there was not one of them left. Then believed they his words, they sang his Praise. They soon forgot his works, they waited not for his Counsel: Here was believing, and such believing as caused them to sing, and yet who are they? they are such, as forgot his works; such, as waited not for his Counsel; such, as had leaneness sent into their souls; such, as lusted, and contemned God, and envied the Saints, Moses, and Aaron; such, as the breath of the Lord came upon, and devoured them as wicked ones; and yet there was believing, Then believed they his word: men will lay a great deal of faith sometimes on Experiences and wonderful providences, why lay as much faith as you can upon these, and all will fail when the day of Trial comes; men may say God is our God, and we are the people of God, and he delivered us; The waters covered their Enemies; there was not one of them left. What a wonderful providence is this? and here they fall a singing to God, and yet Rebels and Enemies to God, and cut off by God by and by: this is not the foundation therefore, no, not the Act's of believing. If you look into Isai: 48.1, 2. we read of a generation of men that did believe, and yet notwithstanding fell short; Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah; which swear by the name of the Lord, and make mention of the God of Israel, but not in Truth nor in righteousness; for they call themselves of the holy City, and stay themselves upon the God of Israel, the Lord of Hosts is his name. They made mention of the Lord, and stayed themselves upon the God of Israel; what is that staying? Look into the 26 of Isaiah, and you shall find its believing, in the third verse; staying is believing: here are a generation of men that stayed themselves upon the God of Israel, but not in truth nor in righteousness; it was not in Truth nor in righteousness for all this: now, I say, it's not the act of believing that is the foundation, there's a false faith as well as other things, therefore if men make this the foundation, the acts of believing, they may be out too: Jesus Christ is the only foundation in opposition to this foundation.  
Sixteenthly, Jesus Christ is the foundation, in opposition to conviction of Righteousness: this is that which is indeed a higher and a farther step than all that yet I have spoken of, for men may go all the way that we have gone, and yet not be convinced of righteousness; as his work may be his righteousness, so his faith may be his righteousness, he may go through all these things, and yet not be convinced of righteousness; this is a high foundation, Christ is the foundation in opposition to conviction of righteousness; When a poor soul is wearied out of all, when he comes to see, that he is a poor miserable lost soul, and that it's not all his confession of sin, his mourning, his sorrow, his Tears, his vows, his resolutions, his revenge upon himself, his Reformation, no not his faith, it's not any of all these things will help him, nor that can help; that soul ly's crying, O Lord, I can do nothing, I cannot pray, I cannot mourn, I cannot sh●d a tear for sin, I cannot believe, o that thou wouldst help me, and strengthen me to believe; now a soul is come to this, to be convinced of righteousness, that it ly's before God, Lord here I am, I am nothing, I can do nothing, I cannot do this or the other duty, I cannot get up a desire, I cannot get up a groan, I am a poor miserable helpless creature; and Lord if thou wilt trample upon me, Lord here I am, thou mayest; and if thou hast no pleasure in such a one as I am, here I lie tread upon me, do what thou wilt, I know not what to do saith the soul: now here's a soul convinced of righteousness, so as it's come to see, if I had all the righteousness of men and Angels, all were nothing, though it were as righteous as Adam in Innocency, all were nothing, if it were as righteous as Noah, Adam, Peter, all were nothing, why this it is for a soul to come to be convinced ofrighteousnes. Now if in any thing that yet I have said, it is here, wherein a true sincere heart goes beyond a hypocrite; a hypocrite will go with a true child of God through all the other, doth a true child of God confess & mourn for his sin, and repent, and revenge himself, and reform, and hath he joy and delight in duty's, and doth he deny himself, & hath he good aims and ends, hath he particular words given in, hath he put forth acts of faith, so doth the hypocrite all these things, though none of them in truth and in righteousness, yet as to the outward act, he will go as far as the sincere heart, and it will be hard to find out the one from the other, (the hardest thing in the world) yet in this step of Conviction of righteousness, the child of God goes beyond the other. When a poor soul comes to this, Lord I am here, I thought I had abundance of things to rest in, I thought I was so rich in my prayers, and so rich in my Tears, and so rich in my resolutions and vows, I had such good fits in duty's, I had such glorious comfort and Joy, but Lord I am brought to this, I am nothing, here the child of God gets a step beyond the hypocrite, for the hypocrite is never thoroughly convinced of righteousness, but when he is convinced of one piece he goes on upon another, and when he is beaten off that he creeps on upon another, and he is upon some foundation of his own, but now when the Lord Jesus comes to take possession of a poor soul, he beats him off all the pieces of his own righteousness: if he will rest upon his confession of sin and mourning, he will beat him off there; and if he go higher, to resolutions, vows and revenge, he beats him off there; and if after this he rest upon his Reformation, Christ will go after him and beat him off from piece to piece, till he hath wholly conquered the soul to himself, and brought him off of all those false grounds and quagmires that the soul would have rested upon and perished, till he comes to this thorough conviction of righteousness; when they come to great parts, gifts and abilities, Christ beats them off of this, till they come to settle upon a right foundation, or else they will drop off, if they come not up to the true foundation: hence true and faithful hearts tremble and fear to see these great ones fall; upon this account some assert falling away from grace, not considering the distinction betwixt the old and new Covenant, and the different truth's that flow from either, and not seeing how the same things in appearance flow out of both roots; when they saw the fruit of the old Adam, they thought it had been grace, and therefore conclude, they fell from grace; indeed they fall from the grace they had in the first Covenant, (a man may lose all that) but not the grace of the new Covenant, the soul that hath it can never fall from that grace, but that soul that is partaker of that grace shall stand for ever; O therefore look that ye be rooted upon the new Covenant if you would stand for ever, that you may be throughly convinced of all your own righteousness as nothing.  
And the Lord brings his people to this conviction many times, by letting them fall by some Temptation or Corruption, and hereby they come to be be beaten off from it: God lets out some Temptations or some Corruptions, and the soul struggles and strives withal its resolutions and vows, and all its power, & yet it's beaten down and cannot stand, and then the soul saith, verily there's no hope for me, than the Lord brings it to this, now I see I have nothing, I can do nothing, Lord thou mightest destroy me, and tread me underfoot, and if thou wilt do it I will lie before thee, I have no hope, nor none to turn to; thus the soul is convinced of righteousness, and till such time as the soul is thus convinced of righteousness, it will never be able to stand, conviction of righteousness is the removing the soul off all false foundation; the foundation of his works, and the foundation of his faith too, as a work, and the soul that hath no foundation at all, but only looks to the Lord Jesus Christ, O be thou my foundation. When the Lord hath once brought the soul to this, that he hath no foundation in the world, (there is no sinner in the world, but he hath one foundation or other, he could not bear up else, now when the Lord hath brought him to this, that he hath no foundation in the world) Lord, saith the convinced soul, I have no foundation in the world, I hang between earth and heaven, if the Lord bring not Christ as a foundation to me, I am undone, then is the Lord bringing in his Son Jesus Christ as a foundation of the soul: O therefore let us look into our hearts, Professors, Christians, Saints and Brethren, O how have our hearts been rooted? have we not a foundation to stand upon of our own? truly the Lord will shake us out of all our righteousness, whether wrought by the Law or Gospel, we may be in a miserable condition: Jesus Christ is a foundation in opposition to all false foundations.  
Lastly, Jesus Christ is the foundation, in opposition to true grace itself: This conviction of righteousness looks to all the blessed graces of the Spirit, faith, repentance, and new obedience, and self-denial, all these things as they flow from the holy Spirit, as they are wrought in us by the Spirit, grow up out of the new Covenant, why of all these Christ is the bottom, Christ is the foundation in opposition unto these, these are not the foundation: though grace is the most blessed thing in the world, the most blessed thing of all, yet it's not the foundation of our souls, but the Lord Jesus only, must be the foundation.  
O that every soul would now look to Christ! O is Christ my foundation? (you had need to look to your hearts, here's much preaching and much profession) it may be I am glorious in the outward parts of obedience, and it may be in Comfort too, O but is Christ my foundation, is Christ at the bottom of all my comfort? It may be I perform a great many duty's, but is Christ at the bottom of all my duties? O have I yet the Lord Jesus Christ as the foundation for my soul to look unto? O Christians, if ever there was a day, now it's a day to look to your foundation, when the Lord is shaking heaven and earth, even shaking the world, and shaking it to pieces; he will yet shake more than ever he hath shaken, till he hath shaken out all the rotten professors that are not founded upon himself; the good Lord make you to look to your foundation; what a good thing is it to stand firm upon Christ? when heaven and earth, and all the things of the world shall be shaken, yet we shall not be shaken being upon the right foundation; the Lord build all your souls upon his Son; if you would be upon this foundation, say good Lord do thou come and build, how long have I been building, and how long have I been working, but good Lord come thou and build, O that every one of you would but learn thus much, as to go home and say to the Lord Jesus Christ, Lord come thou and build, good Lord take the work out of my hands, and build thyself, I shall lay all beside the foundation, but come and take the work out of my hand; and if God will come and settle us upon his Son, as the foundation of all, then shall we have Joy unspeakable and full of glory, then shall we Joy and glory in our God, then shall we have that comfort and peace which passeth all understanding, then shall our souls have heaven begun here, that shall last to all eternity; O the Lord build all upon this foundation, and let no poor soul here be discouraged, those oftentimes that have least cause to be shaken are most shaken, and the hypocrite that hath most cause, is least shaken; poor troubled souls, they are apt to be shaken when they hear these things, but art thou convinced Soul, that thou hast built upon a false foundation? dost thou say thou art undone for ever, that there is no hope for thee? no, rather say blessed be the Lord I have seen my false bottom, now I come to the Lord, O Lord do thou build me, O Lord do thou take my soul into thy hand; the Lord do this for every poor soul here, that you may all who meet here together, meet with the general Assembly of the firstborn, whose names are written in heaven, and then shall you not count it in vain, that you have followed the Lord, and laid the foundation not in yourselves, but in the Son of God, which the Lord Grant.  

Here followeth the Prosecution of the Point, as it was found in the Author's Notes.  
QVest: 3. What is Christ the foundation of?  
Ans: 1. Of the Father's Eternal Election. Election is built upon Christ, he is the bottom stone thereof. Eph. 1.4, 5. According as he hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the Adoption of Children by Jesus Christ to himself, according to the good pleasure of his will. Christ is the first of the Father's Election (if I may so say) Isai. 42.1. Behold, my servant whom I uphold, mine Elect in whom my soul delighteth: and all others are Elected in him. Hence, the Apostle concludes, that the foundation of God standeth sure; that is, God's decree of Election cannot be overturned, it hath such a bottom Stone.  
Secondly, Of the Covenant of Grace. The Covenant of Grace is the most blessed thing in the world, it's the Magazine of faith, Comfort and Holiness, a Saints strong Tower of defence against all assaults. Now Christ is the foundation of this glorious Covenant of grace; Hence, it's said to be made with him, Psal. 89.3. I have made a Covenant with my Chosen: He is called the Mediator of this Covenant, Heb. 8.6. But now he hath obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises; And Chapter 12.24. And to Jesus the Mediator of the new Covenant; his blood is called the blood of the Covenant, Zach: 9.11. As for thee also, by the blood of thy Covenant. Heb. 13.20. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the Everlasting Covenant. Yea, he is called the Covenant itself, Isai: 42.6. I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a Covenant of the people, for a light of the Gentills. Chapter 49.8. I will preserve thee, and give thee for a Covenant of the people, to establish the earth, to cause to inherit the desolate heritage's.  
Thirdly, Of all the Promises of God; this follows upon the other, if of the Covenant, then of the promises; every promise is built upon him. Hence observe the promises still run to Christ, the first promise that ever was made runs to Christ, the Woman's seed; the promises afterward given to Abraham, look to Christ, Gal: 3.16. Now to Abraham and his seed were the promises made; he saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ. All the levitical Types and shadows, which were a representation of things to come, did look to Christ, the great Sacrifice. Hence the Apostle concludes all the promises of God, to be in him, and because in him to be firm and Immutable. 2 Cor: 1.20. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.  
Fourthly, Of all a Saints special privileges; as,  
First, Reconciliation; 2 Cor: 5.18, 19 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the Ministry of Reconciliation; To wit, that God was in Christ reconciling the world to himself, not Imputing their Trespasses unto them; and hath committed unto us the word of Reconciliation. Rom: 5.10, 11. For if when we were Enemies, we were Reconciled to God by the death of his Son: much mere being reconciled, we shall be saved by his life; and not only so, but we also Joy in God, through our Lord Jesus Christ, by whom we have now received the Atonement. Coll: 1.20, 21, 22. And (having made peace through the blood of his cross) by him to reconcile all things unto himself, by him, I say, whether they be things in earth, or things in heaven. And you that were sometimes alienated, and enemies in your mind by wicked works: yet now hath he reconciled, In the body of his flesh, through death, to present you holy and unblameable, and unreprovable in his sight. Reconciliation is twofold. First, Reconciliation of God to man, that is made, by giving Justice satisfaction. Secondly, Of man to God, this is done, by reparation of man's nature; both these flow from Christ, and are founded upon him; and therefore when Christ was pierced, water and blood came forth; blood to satisfy divine Justice, water to cleanse and purify man's nature.  
Secondly, Effectual vocation; Phil: 3.14. I press toward the Mark, for the price of the high calling of God in Christ Jesus.  
Thirdly; Adoption. Eph: 1.5. Having predestinated us unto the Adoption of Children by Jesus Christ to himself, according to the good pleasure of his will. Joh: 1.12. But as many as received him, to them gave he power to become the Sons of God, even to them that believed on his name. Gal: 4.4, 5. But when the fullness of time was come, God sent forth his Son made of a woman, made under the Law, To redeem them that were under the Law, that we might receive the Adoption of Sons.  
Fourthly, Justification; Christ is the bottom Stone of it. Rom. 3.21, 22. But now the rightecousnes of God without the Law is manifested, being witnessed by the Law and the Prophets; Even the righteousness of God which is by faith of Jesus Christ unto all, and upon them that believe. Acts 13.39. And by him all that believe are Justified from all things, from which ye could be Justified by the Law of Moses. Isai. 45.25. In the Lord shall all the seed of Israel be Justified, and shall glory. Jer. 23.6. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, The Lord our Righteousness.  
Fifthly, Sanctification; He is the bottom Stone of it: Hence he is said to be Sanctification to us; 1 Cor: 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. The parts of Sanctification are, Mortification, and Vivification; and Christ is the foundation of both. First, of Mortification, Rom: 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Gal: 2.20. I am crucified with Christ. Secondly, of Vivification, Col: 3.3. For ye are dead, and your life is hid with Christ in God. John 14.19 Because I live, ye shall also live. Both together are mentioned, Rom: 6.5. For if we have been planted together in the likeness of his death; we shall be also in the likeness of his Resurrection. Phil: 3.10. That I may know him and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death.  
Sixthly, Of all sanctified Gifts and Abilities. First, outward Abilities, consider them as they are sanctified to a man, and not as bare gifts; as wisdom, knowledge, etc. Col: 2.3. In whom are hid all the Treasures of wisdom and knowledge. 1 Cor: 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. Secondly, Inward Abilities, as strength to resist Satan's Temptations, our own Corruptions. Phil: 4.13. I can d●e all things through Christ which strengtheneth me. Isai. ●5. 24. Surely, shall one say, In the Lord have I righteousness and strength.  
Seventhly, Of Duties and Performances; Christ is the foundation of all these: when the people under the Law offered any Sacrifice, they were to bring it to the Priest, it must go through his hand, or it could find no acceptance; hence the office of the high Priest, is to offer Gifts and Sacrifices. Heb: 5.1. For every high Priest taken from among men, is ordained for men in things pertaining to God, that he may offer both Gifts and Sacrifices for Sins: So, all our duty's and performances must be brought to Christ, and laid upon him, he must offer them, he must procure the acceptance; that is, the strength by which we perform them, it must be his, the acceptance we look for must be his.  
Eighthly, Of our Comforts and Enjoyments; Christ is the bottom of all these; what ever comforts we have, if they do not grow upon Christ as their Root, they are nothing. Some plant comfort upon duties, some upon enlargement in duties, some upon their affections, etc. but what ever comfort it is, that Christ is not the bottom of, it will fade and whither.  
Ninthly, Of Graces; Christ is the foundation of all these.  
First, Christ is the foundation of our faith; faith hath no other bottom to stand upon, but a crucified Christ; there is a faith that is built upon Experience, as that Psal: 106.12, 13. Then believed they his words, they sang his praise. They soon forgot his works, they waited not for his Counsel: but this will not endure, it is fading  
Secondly, Christ is the foundation of Repentance. Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour; for to give repentance to Israel, and forgiveness of sins. True repentance flows out of the wounds of Christ. Zach: 12.10. And I will pour upon the house of David, and upon the Inhabitants of Jerusalem, the spirit of grace and of supplications, and they shall look upon him whom they have pierced, and they shall mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.  
Thirdly, Christ is the foundation of all a Saints new obedience. There is a legal and an Evangelicall obedience; A legal obedience may stand upon another bottom; but Evangelicall obedience (which is that we call new obedience) is all built upon Christ; Evangelicall obedience flows out of the new Covenant, it being there promised, Ezek. 36.27. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgements, and d●● them. And the whole new Covenant (as I have said) is founded upon Christ.  
Quest: 4. Who lays Christ as a foundation?  
Answ: Not man himself by any act of his own, either his repentance, faith or obedience, but God alone: The laying Christ as a foundation in the soul, is solely Gods act, and not man's in the least.  
First, Because if a man by any act of his could lay Christ as a foundation in his soul, then should the principal and most material price in the whole building of our Salvation, be of works: But now the building of our Salvation is not of works but of Grace. Eph: 2.5, 8. Even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved) For by grace are ye saved, through faith, and that not of yourselves: it is the gift of God.  
Secondly, Because man's Repentance, bedience, yea, his faith (if it be true) hath Christ as its foundation; therefore cannot it lay Christ as a foundation, seeing that Christ is the foundation of it, and therefore the laying of Christ as a foundation is before it. And indeed it's a common notion among Divines, That a man in the first work is merely Passive, a● a child when first conceived and form in the womb is merely passive, it doth nothing; so it's with a Soul in the first work, it therefore doth nothing in laying Christ as a foundation, but Christ is first by the father laid as a foundation in the soul, and then the soul Acts, it believes, it reputes, it obeys, etc. And indeed, it's a thing Impossible to conceive, that man by any act of his, either his faith, repentance, obedience, etc. should lay Christ as a foundation, seeing the creature is a finite thing, and all his acts are like himself finite, but Christ is the Infinite God; now how can a finite hand or power move an Infinite thing? how can that which is finite bring down that which is Infinite, and lay it as a foundation; the laying Christ therefore as a foundation, is not the act of the creature, but of God only.  
Quest: 5. But how doth God lay Christ as a foundation?  
Answ: 1. By razing all other foundations: one soul (as I said before) builds upon his Legal convictions, mournings, humiliations; another upon his resolutions, vows, Covenants, his acts of revenge upon himself, his reformation, &c. Another, on his Joys, Comforts, his disposition of heart that sometimes he finds to a duty, and his sincere aims (as he thinks) therein; Another upon his particular words given in, sometimes to bear him up under straits, sometimes to encourage to his duty, and upon his faith in these, etc. Now when God comes indeed to lay Christ as a foundation in any soul, if a soul have such foundations. God will shake them all, yea raze them to the ground: So that now the soul will see and say, my convictions, mournings, humiliations, resolutions, vows, covenants, acts of selfe-revenge, reformations are nothing, nothing as to evidence God's love to my soul, I may be miserable, perish, and be undone for ever, notwithstanding this; my privileges, Church-ship, participation of ordinances, are nothing; I may be a cast-out for ever, notwithstanding these my comforts, joys, good fits to duty, good aims therein (as I think) are nothing, as to build any hope here, for I may be deceived and gulled in all these, and perish eternally notwithstanding these; my words given in in straits, when I have been going to some work, and my faith laid upon these, are nothing as to assure me God is my father, I may be under a mistake in all these. Now! is the soul stripped bare, and naked, and become truly poor in spirit; for whereas before it thought itself rich, and had many things, convictions, humiliations, vows, reformations, comforts, joys, particular words, faith in these, which it could muster up, as evidences of God's love to it, now it sees it hath nothing at all, it cannot bring forth one thing, that can evidence to it, it is a child of God, or got beyond the hypocrite. And now it lies, Lord a Christ or nothing, a naked Christ or nothing; I have tried all foundations, & now they are nothing, they are all shaken to pieces, razed to the ground. Thus the soul hang's (as 'twere) betwixt Earth and heaven, or Hell and heaven rather, not knowing what will become of him, but a little glimpse he hath that Christ can save him yet, and some inward groan there are, O Christ or nothing, Christ now to be my Comfort, my wisdom, my righteousness, my sanctification, &c or nothing.  
Secondly, By making an Inward discovery to the soul, that all that which it hath sought to the Law for, is laid up in Christonely, and to be had from him▪ Now the soul sees, that whereas before it ran to the Law, for conviction of sin, repentance, obedience, faith, Comfort, etc. that all this is treasured up richly in Jesus Christ, and it must have these things (if it will have the true, and not be put off with counterfeit ware) from Jesus Christ only: now the soul gins to look after a new conviction of sin, repentance, saith, obedience, Comfort, etc. And whereas it thought before that it had all these, now, indeed it sees it had them not, what it had was only counterfeit ware, the true ware being to be had only from Christ, out of his warehouse; now it cries Lord give me the wisdom of Christ, the sanctification of Christ, that faith, that repentance, obedience, Comfort, that is in Christ, and flows from him: now gins Christ to be all, and there is nothing that hath any credit with the soul, but what is Christ's, it cares not for repentance, faith, Comfort, etc. if it be not Christ's. But as before, it said I am nothing, my convictions, humiliation, reformation, comfort, faith, etc. are nothing; now it saith otherwise, Christ is all, Christ is my wisdom, my righteousness, my sanctification, my repentance, my faith, my Comfort, my obedience, my strength to stand, etc. that is, I look for all these not where but in and from Christ.  
Thirdly, By enabling the soul, to make a direct actual close with Christ for all these. This is that coming which follows the drawing, hearing, learning of the father; John 6.44, 45. No man can come to me, except the father which hath sent me, draw him: Every man therefore that hath heard, and hath learned of the father, cometh unto me. But note, that this latter is not so properly laying of the foundation, for the foundation is laid in the two former, as the uniting of the soul to the foundation, or the soddering of the soul and foundation, Cementing them into one, in order to spiritual growth and fruitfulness, for the foundation Christ, being by the father planted in the soul, his wisdom, righteousness, sanctification, etc. being laid at the very bottom of all; it is necessary that now to the end, that this wisdom, grace, holiness, etc. might shoot up into the soul, and cause the glorious buddings forth of Gospel light, grace, and holiness in it, that there should be a soddering of the soul and the foundation; for as the tender graft partakes of the sap that is in the stock, by such a union with the stock, as makes the graft and stock grow into one; so the participation of that light, life, grace, Righteousness, Holiness, of which (the blessed foundation) Christ is full, is conveyed into the soul, by such a knitting of this foundation and the soul together, as makes them inseparably one: now! flows up out of the foundation, that wisdom, grace, Holiness, that is in it, into the soul, and the soul which before was emptied of all, and had the sap of old Adam, (that wisdom, righteousness, holiness, etc. which springs from old Adam) let out, hath the new Adam sending up his living sap into it, and now the soul's faith, repentance, obedience, etc. are all such as this new sap sends forth, that is, it is all grace of another kind, its faith is of another kind to what before it had, its repentance and obedience is of another kind, its comforts are of another kind. And this God brings all his to, before ever they become fruitful in a Gospel way; for note here, it may be the condition of a true child of God, as well as of the hypocrite, to build too much upon these foundations, yea to be building years together upon them, and that too, after true grace is wrought in his soul: Abraham was a true beleiver, and yet goes in unto Hagar the old Covenant, and thirteen years together his heart runs upon her fruit, and all his Expectations are from it; But note this withal, that till God brings a belever to this, to make a more direct and Immediate close with Christ, in the new Covenant, he will be barren as to Gospel fruit: Abraham had no fruit from Sarah, till God had discovered to him, that Hagar's fruit was not the fruit, but he must yet look for fruit from Sarah; so, a true beleiver will be barren as to Gospel fruit, until he is brought off from all other foundations, and made to close with Christ in the new Covenant. And indeed I think I may say, that there never was a beleiver in the world, but either before conversion or after, he hath been brought under the old Covenant, and there hath been a building upon such foundations, for it is natural to a soul under the old Covenant so to do.  
Quest: 6. But when doth God lay Christ as a foundation in the soul, is it in the first work or change that is wrought upon a soul, or afterwards?  
Answ: There is a twofold work or change wrought upon many souls; I say many, because every one doth not pass under this double change.  
First, Legal, which is a work or change wrought by the power of the Law, or by the Ministry of the letter; for so the Apostle calls the Law, 2 Cor: 3.6. Who also hath made us able Ministers of the new Testament, not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life. And I do here expound the Law by the Ministry of the letter, to the end, we may not look upon the Law, as containing only the matter of the ten Commandments, and the promises and Threats annexed to these; but indeed, take the Law at large for the sum of that truth revealed, either in the Scriptures of the old or New Testament, which contains within it, Doctrines, Promises, Precepts, Threats, etc. so far as this truth comes to a soul, and is received only as a notion, as it is the letter, a voice of words, etc. so far it falls short of being Gospel, which is a word of Power, the Power of God unto Salvation, a Ministration of the Spirit and life, and is no other but the word of the Law, that is, a bare word without Power, a kill letter to it: And whatsoever work or change, is wrought by this word, as it comes to the soul only as an enlightening notion, or directing letter, discovering to a man his duty, state, etc. or as it comes as a threatening terrifying voice of words, driving the soul to that it apprehends to be its duty, and making it for fear to seek after a better state than it sees itself to be in, (for all this the word as its a bare letter, or a voice of words may do) I say, all this work or change is no other nor better than a legal work or change; for it is a work wrought by the Ministry of the letter, by a voice of words, it is the light of the bare letter, and the terror of the voice of words, that makes a man in his own strength fall to working, and accordingly the work brought forth, or the change produced hereby, seeing it is no other, but an act, a work, a change, performed by the strength of nature, and not by the strength of the promise, it can be no other, but a work of the flesh, a child of the Law (or old Covenant) as was Ishmael, and not of the promise (or new Covenant) as was Isaac.  
Secondly, There is an Evangelicall work o● change, which is, that work which is wrought upon the soul by the power of the Spirit in the word, cutting the soul off from the dead stock of old Adam, and engraffing it into the living stock of the new Adam Jesus Christ; And the very foundation of the work or change is marriage-union with Christ. The Spirit of God in the Word lays hold of a poor soul by an Almighty power, and breaks it off from the old stock, and in the same Instant ingraffs it into Christ; Now by the engraffing there is a union, and from this union a communication to the soul of that new sap and life that is in Christ, and by virtue of this a glorious work and change is wrought in the soul, new fruit, new actions appear in it.  
Now observe the Father's laying Christ as a foundation is not in the first work, which I call Legal, for a soul may have that work, as had Ahab, Judas, Herod, Stony & Thorny ground, etc. and yet perish for ever, but so cannot any that Christ is the foundation of, for if so, then could not Christ be a sure foundation, as the Prophet calls him, Esay 28.16. Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation, a Stone, a tried stone, a precious corner Stone, a sure foundation: But the laying of Christ as a foundation is in this second work; And the beginning of this is our union, which is that thing by which we are ingraffed into Christ, and so grow and bear fruit upon Christ, as the stock or foundation; when a soul hath this union, from that moment is Christ his foundation, but not before; for what ever may be found in him, or come from him before this union, be it sorrow for sin, Comfort, obedience, etc. it hath not Christ for a foundation; for how can Christ be a foundation to that soul, or to any thing in that soul, that is not united to him? can we say such a thing is a foundation to such a building, and yet the building be separate from that thing, and standing upon something else? not so.  
Quest: But the soul may say, If there be this double work, and change; and Christ is the foundation only of the latter, How shall I know whether the work upon me be Legal or Evangelical, that so, I may know whether Christ be my foundation, yea or no?  
Ans: This is a most difficult Question, and the farther I consider it, the more doth it beget matter of fear and trembling; and the rather because those things which we ordinarily bring forth as evidences of the grace of God within us will not manifest this difference, because there is not any one particular work, affection, grace, that flows from the Gospel-worke upon a soul, but that work which is only Legal, hath the counterfeit of that work, grace, affection, etc. not but that there is a real difference betwixt those fruits of Sanctification that spring from the Law, and those that come from the Spirit in the Gospel, but in regard the Legal work hath the counterfeit of what ever the other hath, therefore the discerning of the true from the false and counterfeit, is a most hard thing. For  
First, Doth the Gospel-worke cause sorrow for sin, so doth the Legal too: The Terrors of the old Covenant made Ahab mourn, Judas repent, etc. As the Gospel work, may make the heart soft, dissolve it into tears, so may the Legal too, dissolve the heart into tears, soften it greatly for a while.  
Secondly, Doth the Gospel work produce obedience, make a soul run to God upon his knees daily, so may the Legal too. Isai. 58.2. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the Ordinance of their God; They ask of me the ordinances of Justice; they take delight in approaching to God. Ishmael was a praying child, God heard the voice of the Lad. Secondly, for Reformation, Doth the Gospel work cause that? so may the Legal too; what did Herod? Thirdly, Doth the Gospel work produce grace? so may the Legal too, though not true grace, yet grace like the true. First, repentance. See before. Secondly, for self-denial. Ishmael shown a great example of self-denial. Gen. 25.9. And his sons Isaac and Ishmael buried him in the Cave of Machpelah, etc. So Saul, 1 Sam. 11.12, 13. And the people said unto Samuel, who is he that said, shall Saul reign over us? bring the men that we may put them to death. And Saul said, there shall not a man be put to death this day. Thirdly, for delighting in holy duties, in the ways and ordinances of God. Isai. 58.2. Yet they seek me daily, and delight to know my ways, etc. Fourthly, for zeal for God, and his ways, Paul before conversion was full of zeal; and the Jews, Rom: 10.2. For I bear them record, that they have a zeal for God, but not according to knowledge. Fifthly, for faith. Psal. 106.12, 13, 14. Then believed they his words, they sang his praise. They soon forgot his works, they waited not for his Counsel: But lusted exceedingly in the wilderness, and tempted God in the desert Isai 48.1, 2. Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah; which swear by the name of the Lord, and make mention of the God of Israel, but not in Truth, nor in Righteousness, for they call themselves of the holy City, and they stay themselves upon the God of Israel, the Lord of Hosts is his name. For there is a faith of the Law as well as of the Gospel, so long as a man can obey and perform the condition, the Law will give him a faith.  
Thirdly, Doth the Gospel work bring a man into Relation to God and Christ? so may the Legal too, into some kind of relation. Jer: 31.32. Not according to the Covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt, (which my Covenant they broke, although I was an Husband unto them, saith the Lord).  
Fourthly, Doth the Gospel work beget peace and Comfort? so may the Legal too; for observe, so far as by the legal work, a faith may be begotten, and some kind of relation held forth in that work, so far there will be peace and comfort.  
Fifthly, Doth the Gospel work, make a man to abandon all his shelters in himself, and fly for refuge to Jesus Christ, and the Covenant of grace? So there may be something like that in the legal work also; for mark it, A soul by the light of truth, being throughly convinced that all his duties, obedience, his faith, Comfort, etc. that sprung from the Law is nothing, and that Salvation is only to be had in the Covenant of grace, and a naked Christ held forth therein, may hereupon quit his trust and reliance in these, and now run in his own strength (as before he did to the Law, so now) to the Covenant of grace, and to a naked Christ for refuge. I say, in his own strengtst still. As a man when the flood was upon the earth, might have hung upon the outside of Noah's Ark, and yet have perished, so a man may run thus far in his own strength, and hang upon the outside of Christ (as it were) and yet perish. And yet all this (though what a man runs to is the Gospel, yet) no more than a Legal work, a work performed in a man's own strength, and not in the strength of Christ; for note, as a true Gospel Saint doth Evangelize the Law, that is, he goes to the Law, labours to obey that in Gospel-strength, the strength of Christ: So a Legalist may legalize the very Gospel, that is, take hold of Christ the Covenant of grace, close with Gospel principles in his own strength. When he is convinced he is a miserable sinner, and that his repentance, his reformation, his comfort, his faith, etc. that springs from the Law cannot redeem him, but his only remedy is in Christ and grace, he may run to that, and hang upon Gospel notions and principles for help. Nay, he may not only run to these but attain some fruit; hence  
First, He may attain some kind of reformation, which it may be he could not attain by the power of the Law. 2 Pet. 2.20. For if after they have escaped the pollutions of the world, through the knowledge of the Lord & Saviour Jesus Christ; they are again entangled therein, and overcome, the latter end is worse with them than the beginning. And Heb: 10.29. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath treden underfoot the Sen of God, and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and b●th done despite unto the Spirit of grace. We read of a sanctification that even hypocrites attain by the blood of the Covenant, which is a wonderful thing for a reformation to be wrought through the beamings of some Gospel light upon the soul.  
Secondly, He may have some kind of taste of sweetness even in Christ himself. Heb. 6.4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy-Ghest. The heavenly gift is Christ himself: John 6.32, 33. Then Jesus said unto them, verily, verily, I say unto you, Moses gave you not that bread from heaven, but my father giveth you the true bread from heaven, for the bread of God is he which cometh down from heaven, and giveth life unto the world.  
Thirdly, He may in a kind be made a partaker o● the Spirit. Heb. 6.4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy-Ghost; that is, he may have common light, and common assistance, which though it is not saving, yet it may be such light and such assistance as may be from the Spirit, such as he hath not in himself, light into truth, beyond what he can attain merely by his reason and a●●●ance in some duty, beyond what he hath from his own strength: therefore such falling away are said to do despite to the Spirit of grace. Heb: 10.29. Of how much sorer punishment suppose ye shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace.  
Fourthly, He may taste a sweetness in the word of Christ, so far as he may say, O it is a good word. Heb. 6.5. And have tasted the good word of God, and the powers of the world to come. So Mat. 13.20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it. The seed in Stony places hears the word, and with joy receives it. But what word is this which makes the heart joy again? why the word of the kingdom, for 10. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart, this is he which received seed by the ways side, and that is the Gospel word, not that of the law. Such an effect therefore may the very Gospel word beget in men.  
Fifthly, He may (as to flashes) at sometimes feel something of the joys that are above; his heart may have some kind of sudden Ravishments with the Joys of heaven, as though they were his: Heb: 6.5. And have tasted the good word of God, and the powers of the world to come: all this may be in a man, who as yet is without union with Christ, who as yet hath no more work upon him than what he hath attained by his own strength; first running in his own strength to the Law, and finding no help there, may then run in his own strength to the Gospel, and then conceiving because now he is got off from the Law, and hath seen the emptiness of all his legal trusts & rests, and hath got some light into Gospel truths, and hangs as he thinks upon Christ and the Covenant of grace only, though yet all this his hanging is but an act of his own, a hanging upon the outside of the Ark, he judgeth that though his condition was bad before, yet now it must needs be good, and from this conception of himself he is it may be helped somewhat to reform, finds sweetness in thoughts of Christ, because he thinks he hath now laid hold on him, and Christ must needs be his; he hath Joy in hearing Gospel truths, and feels at a fit as 'twere a kind of heavenly Joys in himself, and yet for all this in old ●dam still, and the fruit he bears (though it seem glorious) comes not from union with Christ as the foundation of all, but from union with the old Stock, and hence it comes to pass that in the end all the fruit drops, withers, rots, goes to decay.  
Hence it is, seeing many that attain all these things fall away in the ●nd, that some so boldly stand for, and maintain falling away from ●race; for indeed what can be more like grace than the aforesaid things? but yet their Position is false, and ariseth from the not distinguishing of works Legal, from works Gospel; what ever may be in man by virtue of a legal work, that is, a work wrought in a man, either by legal Principles, or by legal strength, working upon Gospel principles; all that, a man may fall from, because all that may be, and the soul not upon the soundation, Christ, and therefore the building may fall. What ever a man comes by, either by old Covenant light, or by old Covenant strength, all that he may lose, for the old Covenant is a fading thing; 'tis such a Covenant as may be broken, Heb: 8.9 Not according to the Covenant that I made with their fathers, in the day when I took them by the hand, to lead them out of the land of Egypt, because they continued not in my Covenant, and I regarded them not, saith the Lord. And though God by virtue of that Covenant stands in some kind of relation (as I have said) to persons under it, yet such is the Tenor of that Covenant, that if they do not keep Covenant, but rebel, God will cast them off, and not regard them for all that, and therefore the Apostle, for those words in Jeremy, although I was an Husband to them, reads, and I regarded them not.  
Now so much seeming grace may be in a man by virtue of old Covenant light, or old Covenant strength, acting upon Gospel light and principles; that it is the most difficult thing in the world to distinguish it from true grace, therefore so many that seemed to have true grace fall away, and then men when they see it, and find Caveats in the word, to persons going far upon Gospel principles, to take heed lest they fall away. Conclude, men may fall away, which indeed is false, for no soul truly in Christ, can ever fall, but persons may run thus far, and yet still in the Stock of old Adam, and such may fall.  
Hence also some conclude falsely freewill, not distinguishing betwixt works flowing from Legal light and strength, and that flow from Gospel light and strength. To the first, man hath a power, and by his own strength doth all, and because many go so fare in that strength which they feel to be their own, as that they think themselves to have true grace, and to be living members of Christ, (which as indeed it is not so) hence they conclude man hath a power & a will in himself to receive Christ, which is not so; man hath a power to repent, obey, believe, in a legal way, and he hath a power to lay hold on Christ as tendered in the Covenant of grace, in such manner as a man may be sa●d to hang on the outside of the Ark: but a power to receive Christ in Truth, so as to be in him, this he hath not; this is the free gift of God, and no person in the world ever can, or shall thus receive Christ, but he only to whom it is given.  
Quest: But you will say, if a man by Legal Principles, and Legal strength, may go thus far, wherein lies the difference betwixt the true Saint, and this seeming Saint?  
An: The main and essential difference ly's here, in the root, the one ●nd the other grows upon. The seeming Saint may have many glorious things, but the root upon which all he hath or doth, stands, is the old Adam; The true Saint perhaps may have fewer and less glorious branches than the other, but the root of what he hath or doth, is the new Adam. So that in a word, it is the soul's union with Christ as the root, the foundation of all that he hath or doth, wherein ly's the very foundation of this difference; I say, all ly's here, in our having or not having union with Christ.  
Possibly there is many a gracious soul, that never in all his life time attains so much as what we have showed may be in the seeming Saint, and yet for all that he stands for ever, and all the Power of Hell shall never be able to shake him; and the other which hath more glorious branches, will fall at one time or other. The reason is, because the first, though the branches be the less, and less glorious to outward appearance, yet having this true union with Christ, grows upon this sound root, that can never decay; the other though the branches may be greater, yet stands upon a rotten Root. As you may see two Trees, one hath great Limbs and branches, and makes a great spreading, and for the present is very green, only there is some rottenness at the root; the other hath but small branches, and is not outwardly half so glorious, but hath a firm sound root; Now of these two, the great Tree, though he make a greater show & spreading of branches, yet because there is rottenness at the root, he will not retain his greenness, but is in a decaying state, and in time the leaves fall, the branches whither, & the whole tree dies; but the lesser Tree, though he is not comparable to the other in bigness and multitude of branches, nay, perhaps never comes to have so many spreading bough's, yet because he is sound at root, he still grows, retains his greenness, and his fruit (unless in some winter seasons) and never rots: So, therefore let no poor soul think with himself, I cannot be sincere, because I have never yet gone so far, as those have done and do that fall away; it may be soul, thou never shalt in thy life, and yet thy condition may be good, and thou shalt stand for ever, when the other shall rot and perish, if thou art upon the right root, and that little thou hast grow upon that root, that is, if thou hast union with Christ the new Adam, and thy branches spring thence. For here (I say) in this union ly's the difference. Whence we may all learn, that of all things in the world its most necessary that we mind this union; and if we would know either the goodness of our state, or the worth of any thing we either do or have, we must labour to find out what is the root of all, and whither or no, what we have or do, spring from Christ as the root.  
Quest. But how shall I know whether Christ be my root, and what I have and do spring from him as the root?  
Answ: The best Evidence that I am able to give is this; If Christ be thy root, then wilt thou sensibly perceive that thou hast nothing at all, no wisdom, no strength, righteousness, holiness, etc. but what springs from the root: if we could conceive such a thing as a Tree to have sense, we might also conceive that the Tree would be really sensible of this, that it hath no sap nor moisture but what comes from the root, nor could it put forth branch, leaf or fruit, were its root taken from it. So if Christ be the root, the soul will be really sensible of this, nothing more, that I have no wisdom, strength, etc. nothing, nothing in myself but what comes from Christ; it will (I may say) as sensibly feel its strength, and all it hath coming up from Christ, as a Tree had it sense would feel the shooting up of the sap through the body of it, into its boughs, branches and fruit.  
But now because there may be a great deceit here, and our wicked hearts are ready and willing to deceive themselves, therefore mind these two things.  
First, That there is a difference betwixt the acknowledging Christ to be our all, and the feeling of this. There is no Protestant but upon his principles must confess it, but there are but few that feel it, and a man never comes to feel it, till first he is brought to this, that he cannot feel strength, holiness, &c in any thing in the world else, for so long as a man can feel strength and help any where else, he doth not feel Christ as his strength and help, if he be convinced he is miserable, if he can but feel such a thing as this in himself, I can repent, mourn, reform, etc. he rests there, and comes not to feel Christ his strength; if he see an emptiness in these things, if now he can but feel a power to go and believe the promise, hang upon Christ in a general way, he rests there, if he cannot feel this, but finds clearly that as his repentance, yea his faith, is but a thing of his own and nothing, if now he can but feel a power in himself to go and pray to God to give him the true faith & repentance, 'tis a hundred to one if he rest not there. So long as he feels any thing in himself, he feels not Christ as all. But now when God brings a soul to feel Christ indeed as his root, he is made first as really to feel as ever he felt any thing in the world that he hath nothing, feels that he hath not one holy groan, cannot shed one true tear, cannot believe, nay cannot in himself wait upon God that would give him faith, etc. when he is thus and hath no feeling in himself, than he feels sensibly a flowing of wisdom, strength, holiness from another, so as that now he can say, this strength, this holiness, etc. is verily none of my own, and I am nothing notwithstanding it.  
Secondly, There is a difference betwixt clinging to Christ, and thereby getting some of his sap, as I may so say from him, & being united to Christ as my very and only root. As for Instance, the Ivy you know clings to the Oak, and thereby gets some of the sap, by which it is nourished in part, but it hath a root of its own, the root of the Oak is not it root. Now because it wants the firm root of the Oak, and hath but a weak root of its own, thence it comes to pass, that notwithstanding it gets some moisture from the Oak by clinging to the outside of it, and hath some sap also from its own root, yet it is very subject to whither and dies whilst the Oak lives. So it may be with a Legal soul, as what hath been already said makes appear, he hath a root of his own, the root of old Adam, but finding himself notwithstanding this root to be but a withering branch, he may by that strength that is given him from this root, cling to Christ the living Oak, hang upon him in an outward way, as the Ivy hangs on the bark the outside of the Oak, hereby he may get as well some sap from Christ whilst he thus hangs upon him in an outward way, as may somewhat help to make him green, keeping life in him for a time, as doth the sap he hath from his own root; and hereby his life is partly from his own root, which affords him so much sap as gives him strength to cling to this living Oak, and partly from that sap which by clinging to Christ in an outward way he draw's from him. Yet because this soul hath not Christ for his root, but what nourishment he gets from him is only in an outward way, by an outward cleaving to him, & clinging about him, to which he is assisted and enabled by that strength that is afforded him from his own root, the old Adar●. Hence it comes to pass, that at one time or other, this cleaving soul which receives not his strength, life, nourishment from Christ by virtue of a real union with Christ as his root, but by virtue of an outward cleaving and sucking from Christ doth die and whither, therefore I say, a difference there is betwixt clinging to Christ, and thereby sucking for a time some sap from him, and union, clinging is not union, neither is the coming of sap that way the same with that s●p that comes by virtue of the union of the Tree; the sap the Ivy gets is forced from the Oak into itself by clinging about it, and violent sucking, but now the sap that comes from the root into the Tree, that ascends in a natural way. So where union is with Christ as the root, the souls feels the sap its strength, holiness, etc. flowing into it from Christ in a secret, yet wonderful natural way, so that it flows into it without the souls striving and struggling to force this sap to its self, but it comes in a natural way, it flows up secretly, and in a manner indiscernably into it, the soul gins to feel itself full of sap, but knows not how it was filled hardly, now this being come into it, than it causeth this soul to put forth daily new branches, leaves, buds, and fruit; but where it is otherwise, though sap may be had from Christ, yet it is but a forced thing, a thing extorted by outward clinging, and as the Ivy when it's own root doth not afford it sufficient sap to make it cling to the Oaks, dyes; so this soul when it's own strength, the strength received from old Adam; by which it clings to Christ in an outward way shall fail it, that it can cling no longer, it will die and whither, notwithstanding for some time whilst its own strength served it to cling close, it did receive a kind of life and nourishment from him.  
FINIS.    

The Promise of the Father.  ACTS. 1.4. 
Wait for the Promise of the Father.  
The whole verse runs thus;  
And being Assembled together with them, commanded them that they should not departed from Jerusalem, but wait for the promise of the Father, which saith he, you have heard of me.  
WHat promise is this, which our Lord and Saviour Jesus Christ, when he is now ascending into heaven, doth give a strict and special command to his Disciples, to look at, and wait for, calling and entitling it, The promise of the Father? To that I answer, This promise is no other but the promise of the holy Spirit; and that is clear from the following words, which saith he, ye have beard of me; This promise of the Father that they were now commanded to wait for, it was that promise, that Christ had been minding them of sometime before, Wait for the promise of the Father which ye have heard of me, which I told you of, and minded you of before; now what was that promise that Christ had been minding of his Children of again and again not long before this time? If we look into John's Gospel we shall find, that the promise of the Spirit Christ did again and again pitch the faith of his Disciples upon, and that Immediately before his death, before he was taken from them. John 14.16, 17. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. And ver: 26. But the Comforter, which is the Holy-Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. So again Chapter 15.26. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. So again, Chapter 16.7, 8, 9.10 verses, Nevertheless, I tell you the truth, it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you; and when he comes; he will reprove the world of sin, and of righteousness, and of Judgement. Of sin, because they believe not on me, of righteousness, because I go to my Father, and ye see me no more. Yea this is clear, in the verse following our Text, For John truly baptised with water, but ye shall be baptised with the Holy-Ghost, not many days hence. So that, that great promise, which Christ had been minding his Children of a little before, (which he points at here, which saith he, ye have heard of me) it was the promise of the Spirit; and it was not the Spirit in that special way of working in glorious miracles, and interpreting of Tongues, and the like; but indeed it was the promise of the Spirit in general; for he refers to that promise of the Spirit, which they had heard of him, which was as a Comforter, as the leader and guider into all truth, as a Testifier of the Love of Christ to the soul, as a bringer to remembrance of whatsoever Christ had said unto them, as a glorifier of Jesus Christ in the hearts of his Children, he shall glorify me; so that it looks to the promise of the Spirit in general, when Christ saith, it's that ye have heard of me.  
Quest: 1. But why doth Christ call it, the promise of the Father, doth not Jesus Christ himself promise the Spirit? doth not Christ say, I will send you another Comforter? is it not the promise of Jesus Christ himself, as well as of the Father? why doth he then call it the promise of the Father?  
Ans: 〈◊〉. Because Christ himself as Mediator hath the promise of the Spirit from the Father. Isai: 42.1. Behold my servant whom I uphold, mine Elect in whom my soul delighteth, I have put my Spirit upon him, etc. And it's fulfilled to Christ, Isai: 61.1. The Spirit of the Lord is upon me (saith Christ) for he hath anointed me, to preach good Tidings, etc. Jesus Christ himself, as he stood in our stead, doing our work, and acting in our nature, so he did receive the promise of the Father himself, the Spirit; and therefore it's called the promise of the Father.  
Secondly, In respect of the Antiquity of it. Because the Father had promised it long before this time, so it's the promise of the Father; Christ had promised the Spirit to his but it was lately, and so it was a new promise, not many days old, made but a little before his death: but the promise as it was the Father's promise, so it was ancient, made many hundred years before, though now to be fulfilled, for the Time of the old Testament, was the time of the Father's administration, now in this time there were many promises of the Spirit to be afterwards fulfilled, as in Joel, 2.28. And it shall come to pass afterward that I will pour out my Spirit upon all flesh; and your sons and your daughters shall Prophesy, your old men shall dream dreams, your young men shall see visions. Zach: 12.10. And I will pour out upon the house of David, and upon the Inhabitants of Jerusalem, the spirit of Grace and of supplications, and they shall loo●e upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. And therefore this promise as it was the Fathers so it was ancient, and for the Antiquity of this promise, because it was most anciently the Fathers, therefore it may be called the promise of the Father  
Thirdly, It's the promise of the Father, because of the times and seasons of the giving out of this promise; for the times and seasons are in the hands of the Father, so Christ tells his Disciples in this Chapter, But the Father hath kept them in his own power.  
Fourthly, The main reason is, That hereby Christ might strengthen and confirm the faith of his Disciples and Children in waiting for this premise; we have need of all that can be to strengthen our faith, and therefore Christ calls it the promise of the Father; the Disciples might conceive, o is the Father willing we should have the Spirit? we know how willing Christ is, he hath said he will send us a Comforter, we are sure we shall want nothing that Christ can do for us, but is the Father's heart as free to give out the Spirit, when Christ comes to heaven will not the Father hinder it? Christ therefore entitles it rather the promise of the Father than his own; as if he should have said, do not think poor souls, that my Father is unwilling to give out his Spirit, that he is an Enemy to your peace, comfort & Joy, or the coming of the Spirit of grace; no, the Father's heart is as full and as free, as you can conceive mine to be, for its the promise of the Father.  
Quest: 2. But why doth Christ pitch the faith of his Disciples now at the time of his ascension upon this promise, rather than upon any other? could he not bid them as well to wait for some other promise as for this?  
Ans: 1. Because there was no promise so suitable unto the state and condition, that the people of Christ, the Disciples of Christ, his followers were now come into, as this promise: no promise is so suitable to a poor soul in the time of Christ's absence, as the promise of the Spirit; Christ had been personally present with his Disciples some time, and he had comforted, cheered, warmed and quickened them, and when his personal presence was to leave them, no promise could be so sweet, comfortable, and acceptable to answer their condition, as this promise of the Spirit, therefore Christ gives them this promise as most suiting them; if any thing could hold them up against the rage of the world, and the malice of the Devil now in his absence, it would be the promise of the Father, therefore it was the most suitable promise.  
Secondly, Because this promise, it was now in the very nick of fulfilling; The promise was ancient, but now the very time of fulfilling of it was at hand, the time of giving out of more abundance of the Spirit was drawing on; now, it's the way of God with his Children, when the promise is upon the nick of fulfilling then will God be putting on his Children in a more especial manner to be waiting, and seeking, and looking up to him, even for the fulfilling of that promise: Therefore when the seventy year's Captivity in Babylon was run out, then God stirred up the heart of Daniel, and he falls down before God and prays, and urges the promise and believes; when the time was even expired, when God comes to give forth his promise, when the fulfilling time is come, than God puts his people upon waiting for it: So afterwards, when Jerusalem was to be built, when the time of fulfilling was come, than the Lord wonderfully stirr's up the heart of Nehemiah, and he falls down before the Lord, crying, O that Jerusalem might be no more a City without walls: and indeed it's a great argument, (though not a demonstration to convince men, yet) its such an argument as carries much weight in it to the hearts of the Children of God, when they are put on in a more special manner to wait upon God, for the fulfilling of this or that particular promise, for the doing of this or that particular work, though the times and seasons are many times hid to us, yet they are in the Father's power, and they are all known to him, and when they draw nigh, God doth usually make that work to run over the heart of his Children, and sets them a praying, and seeking, and believing, and waiting for that work; and it may be they can hardly tell how it comes to pass that they are so put upon it, but it comes from a secret way of God's dispensation towards his Children, when God sees that the work is ripe, and the thing is hear at hand, that it may come when his Children are in a waiting posture, he will forerun it over the hearts of his Children ere he bring it visibly forth before the world. But though this be a real truth, yet I do not take it to be the special reason here, why Christ doth put them to look for the fulfilling of this promise, rather than any other, but the chief reason I take to be this;  
Thirdly, Because the promise of the Spirit it's the great promise, that the Saints and peaple of God in the new Testament days are to have their eye fixed upon, and are to be found waiting upon God continually for the giving of it forth: it's that great promise the Saints are to be looking up to the Father for in the new Testament Times; under the old Testament the Saints had a great bundle of promises, but there was one great and leading promise, that stood out before all the other promises, and that was the coming of the Messiah, and unto this promise all the Types, shadows, Ceremonies and services of the Law did look, they ran into this promise; so the Saints and people of God in the times of the new Testament, have a great and leading promise also, but this great promise of the old Testament is no promise to them, for it's accomplished, Christ hath come and died, and is risen again, and we look not for him to come and die any more, to satisfy his Father's Justice; but now there is I say, a great and leading promise in the new Testament, which the Saints fix their eye upon above all other promises, and that is the promise of the Spirit; as the Saints under the old Testament, looked chiefly to this promise of the Messiah, O when will our Messiah come, when will the Redeemer come, when will Christ come; why so, the Saints under the new Testament, have this as their great expectatior, O when will the Spirit come, when will the Spirit come down more into our hearts, O when shall we be more filled with the Spirit, and be enabled to walk in the Spirit, and to live in the Spirit, and have all our teaching from the Spirit, and all our strength and life and whatsoever we have from the Spirit; this is that that the Saints should have their eye fixed upon under the new Testament; and so the Observation at this time shall be this.  
Obser: That the promise of the Spirit is the great New Testament promise; it's the great promise that the Children of God in the times of the new Testament, are to be looking up to God for the fulfilling and accomplishing of. In the prosecution of which point, I shall follow this Method, (all moulds and methods they are but things, wherein we are to seek the edification one of another).  
First, I shall show you, That the promise of the Spirit is a great promise.  
Secondly, That its the great New Testament promise's.  
Thirdly, Why the Lord held forth his Spirit to his Children as the great promise? why he would have them look more upon that promise than upon any other promise  
Fourthly, I shall apply this blessed truth to our hearts.  
First, The promise of the Spirit, it's a great promise, a very great promise: so it is,  
First, If we do consider, The thing promised, the gift given by virtue of this promise: What can be a greater gift, than for God by promise to give himself to a poor soul, for the Father and Son to give themselves to a poor soul? Now the promise of the Spirit, it's the gift of God himself, the promise of God himself, we have God giving himself by promise, the Father giving himself, and the Son giving himself, for these three are one, where the Spirit is given all are given, and where the Spirit comes and dwells, there's the dwelling of the whose, the Father, Son, and Spirit, all the blessed Trinity; now what a wonderful gift is here? is it not a great promise then?  
Secondly, It's a great promise, If we consider the Promise-Maker; we make account of the promises of great men, this is a promise made by the greatest in Heaven and earth, the Father and the Son are the greatest; My sheep (saith Christ) hear my voice, and I give unto them Eternal life, and none shall pluck them out of my Father's hand, and my Father (saith he) is greater than I: Here are the two greatest in heaven, the Father and the Son, and they make this promise; the Spirit proceedeth from both, as the gift of either; the Father promiseth it, and therefore it's called in the Text, the promise of the Father, the Son promiseth it, John 16.7. Nevertheless, I tell you the truth, it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you.  
Thirdly, It's a great promise, If we look to the way or means of conveying this promise to the soul: The greater and more difficult means a man must use to fulfil some promise made to us, the greater and higher account we have of his promise; the worth of a mercy may sometimes be measured by the means through which it is brought about: Now do but look at the difficulty's this promise comes thorough, It comes upon the account of Christ's Intercession for it in heaven, I will pray the Father and he shall send you another Comforter; before this promise can come forth in the fullness and glory of it, Christ must strip himself of his glory, come down from heaven to earth, be made a reproach, die a cursed death, and after this go up to heaven again, and there pray and plead, and all before this promise can be given forth; so that it's a promise that comes through all Christ's do, and sufferings, and Intercessions, before it can be given out in the fullness and glory of it; I will pray the Father, & he shall give you another Comforter: It's therefore a great promise.  
Fourthly, It's a great promise, If we do but consider, The great things that are laid up in this promise.  
First, All our spiritual peace and comfort is laid up in this promise; all that inward Joy and peace & comfort that a poor soul hath, it's all lodged up in this blessed promise; hence the Spirit is called the Comforter, because all our comfort (if it be true) it comes from him; there's a Joy which men have for a season (as that of the Stony ground) which men may have by the common work's of the Spirit, but it's not that comfort and Joy which the Spirit works in the hearts of the Saints, in a special way as the comforter; all the true Joy and comfort that Saints have, they have it in and from this promise; hath a soul comfort in a way of sense, from the sensible feeling of the gifts and graces and operations of the Spirit of God in his heart? This comfort (if it be right) it comes from the Spirit, and so it's laid up in this promise; It's the Spirit of God that must come and work in us, and that must discover his own workings in us, that must work our grace, and make us to feel our grace, and make us to know that that which we feel, it is grace; for if the Spirit of God do not come in and bear witness to what we feel, there will be no true comfort, that we can have that way: have we comfort in a way of faith, in hanging upon the general promise? A poor soul finds nothing, all is dry and dead, and all comfort he had formerly in duty's and ordinances is gone, now he looks up to the promise, and draw's in comfort from God altogether in a way of faith when all is dead within; This comfort of faith is also from the Spirit, for the Spirit of God enables us to act this faith, we are not able of ourselves to put forth the least act of faith, the soul cannot when he wants sense put forth the least act of faith, but it's the Spirit of God, the exceeding greatness of the power of the holy Spirit, that comes and raises up the power of a poor soul, the Spirit of God comes when the poor soul is quivering, and shaking, and trembling under Temptations, and comforts, strengthen's, stay's, supports, refreshes, and establishes the heart and the soul; so all the comfort, peace, joy, and consolation of the soul, it's from the Spirit, it's all lodged up in this promise.  
Secondly, All our spiritual light and teaching is from hence: it's the office of the holy Spirit to be the teacher of the Saints, He shall teach you all things, and bring all things to your remembrance; he is the Saints Comforter, and he is the Saints teacher, all our light and teaching, it's laid up in this promise; there's a vast difference betwixt the knowledge men have in their heads, which we call notion, and that knowledge which men have from the Spirit, which the Apostle prays for, and calls the Spirit of Wisdom and of Revelation; if we have any true light, it's from the holy Spirit, as all outward light by which we see natural things, it's from the Sun, and if the Sun were out of the firmament there would be no light to see created things, so the inward light by which we see things as they are spiritual things, all this light is from the holy Spirit, and if the Spirit of God do but withdraw from the heart, all its light is but a heap of darkness; so, the light of the people of God it's not in themselves, and their knowledge it's not in themselves; sometimes men may beat out knowledge and light by their reason and parts, I but there's another kind of light in the first of the Cor: the 24, and this is from the holy Spirit of God; The Spirit of God it is the enlightening principle. True reason it's the light of man, but it's as real a truth that the Spirit of God is the light of reason; therefore we have a speech in Job; There's a spirit in man, but the inspiration is of the Almighty, giving him understanding; that is, there's a rational spirit in man, that can beat things out in a rational way, that can discover and draw conclusions and Inferences, and the like, but it must be the Inspiration of the Almighty that must give him understanding; a man can have no true light, no true knowledge, if there be not a light enlightening this light, if there be not the Inspiration of the Almighty enlightening his understanding, if the spirit of man be not guided by the Spirit of God; the Spirit of God enlightens the natural spirit and the natural understanding of man, there's a spirit in man, but the Inspiration is of the Almighty giving him understanding: we have as much need of the light of the Spirit to understand spiritual things, as you and I or any other have need of the light of reason, to teach and discover to us natural things: If a man had not the light of reason, he were a natural fool; and a man cannot make out natural things but by a natural light: so, where the Spirit of God is wanting, though a man hath never so much reason, yet that man is a spiritual fool, and he cannot make out spiritual things without the light of the holy Spirit; and it was upon this account the Apostle Paul speaks so gloriously to the Corinthians, he went to preach the Gospel to confound the wisdom of the wise, Where is the wise, and where is the Scribe, and the disputer of this world? Who can understand the Gospel by the brave wits, and quick apprehensions of the world, and the sharpest wits if they could not reach these things, where is their wisdom? no saith the Apostle, this is another manner of wisdom than the world knows, For after that in the wisdom of God, the world by wisdom knew not God, than it pleased God by the foolishness of preaching to save them that believe: The wise men of the world by their own light, reason and parts, could never know God, God would have the knowledge of himself come into his Children in another way, though they take up truth in a rational way as men, (and do not lay all upon Impressions and revelations) yet they receive these things from God, by the teaching of the blessed Spirit of God, and that hath demonstration going along with it, I preach not in the enticeing words of man's wisdom (saith the Apostle) but in the evidence and demonstration of the Spirit, and the more we can learn things in the evidence & demonstration of the Spirit of God, the more light there will be in our reason, for the Spirit of God enlightens the spirit of man; if a man have a great deal of understanding, and be unacquainted with the way of the Spirits teaching, he knows nothing, and understands nothing; The natural man understands not the things of the Spirit of God, because they are spiritually discerned, discerned by the light of the holy Spirit, therefore saith he, We have not received the spirit of the world, but the Spirit that is of God, that we might know the things that are given to us of God; as if he should have said, there are blessed things given us of God, glorious things given us of God, such things as are worth ten thousand worlds given us of God, but how shall we know these things? why not by the spirit of the world, but by the Spirit of God, By this Spirit of God we know the things that are freely given us of God, it's the Spirit of God that enlightens us.  
Thirdly, All our Inward life and motion, it's laid up in this promise: There's no motion that can be in our souls, which may be called spiritual life or spiritual motion, if it be not from the holy and blessed Spirit of God; the Spirit of God to the soul of man is as the soul is to his body; what is the soul to the body? the principle of life and motion, if the soul be but out of the body, the man is presently but a carcase, and there's no stirring, moving, breathing or acting; so the Spirit of God is to the soul, if the Spirit of God be gone from the soul, there's no motion, no stirring, no acting, a living Saint this hour, a dead block the next hour, one that hath a great deal of life from God in this duty, is so dead and low as if he had no life at all in the next; so, the life of the Saints is not in themselves, but it's in the Spirit of God, and so it's laid up in this promise.  
Fourthly, Further, All the spiritual strength by which the soul moves, it's all laid up and lodged in this great promise: the Spirit of God gives forth all the strength the soul hath; Eph: 3. the latter end, We are strengthened with all might by his Spirit in the inner man; all the strength or might that a poor soul hath in the inward man, it's all from the blessed Spirit of God; if a soul hath strength to stand up against Satan, truly it's from the Spirit of God, The Lord shall tread down Satan under your feet shortly; If the Spirit of God withdraw and leave the soul but an hour, Satan will tread him down and trample upon him, but if the soul be a conqueror, an overcomer, it's by the blessed Spirit, all the strength we have whereby we are victors over any Corruptions, it's by the blessed Spirit; is there the mortification, the kill of any corruption in our souls? its from this Spirit; If ye through the Spirit do mortify the deeds of the body ye shall live; it's not the work of our faith, it's not in our own power, we may struggle and strive and labour and toil, but the least corruption is too strong for the strongest Christian in his own strength; but now the Spirit, that mortify's the deeds of the body; so, have we strength to perform any duty, any work, to hear, to speak the word of God? truly this is not our own, it's of the blessed Spirit, for if the Spirit of God do but leave a poor soul, it cannot speak, it cannot pray, it can do nothing; the strength that acts the people of God, it's not from themselves, therefore one while they have a heart full of the groans and breathe of the Spirit, and a mouth full of words to spread before God, and at another time they have not a groan in their hearts, nor a word in their mouths, and they may pump, and they can bring up nothing; this shows the strength of Christians is not from themselves but from the holy Spirit of God, therefore a Christian that can at all times command his strength, to pray or preach, it's to be feared that that is the strength of man and not the strength of God, the strength of the creature and not of the Spirit, the strength of parts and of old Adam: The Lord let's his Children feel that they have not strength sometimes, sometimes they have, sometimes they have not, that they might live all their whole life only in dependence upon God; what experience had Paul of this? I know how to want, and I know how to abound, and can do all things, but how? through Christ that strengtheneth me; yet another while Paul could not speak, his mouth is shut up, therefore pray for me, saith Paul to the Saints, pray for me that I may have a door of utterance; so, we are not sufficient of ourselves to think any thing; I am nothing, saith Paul, yet by the grace of God I am that I am, all my strength is laid up in the blessed Spirit, it's not in myself, it's the Spirit of God that is our strength; so all our strength is laid up in this promise.  
Fifthly, All our boldness to the Throne of grace, it's laid up in this promise: Can a poor soul go to God, and cry father, father, Abba father? why truly its the Spirit that enables him so to do, Because you are sons, God hath sent forth the Spirit of his Son into your hearts crying Abba father; and that is the reason why a Saint one time can go to God and say, father, father, he can speak it out, another time he cannot go and speak out father; it is because the Spirit, that makes the soul to cry Abba father, it's not in the power of the creature, but our boldness with the Father it's the gift of the Spirit of God, it's this blessed Spirit of Adoption whereby a man can run to God as a child unto his father.  
Sixthly, All our help and assistance at the Throne of Grace, it's laid up in this promise: We know not what to pray for (Rom: 8.) as we ought, but the Spirit helpeth our infirmities, and the Spirit maketh Intercession for us with groans which cannot be uttered; its truth, a child of God doth not know what he should pray for, what he should speak or utter to God, or what he should most need, but the Spirit of God comes & helps our Infirmities; our work in prayer is not, to think what we should speak, but to lay ourselves down before the Spirit, Lord come thou by thy Spirit and manage all our work for us, we are to spread ourselves before the Spirit of God, and let the Lord come and speak all in us: and the Spirit helpeth our Infirmities with groans, not with words, the Spirit helpeth a Christian many times, when the soul cannot bring out a word; the soul is full of groan, groan that cannot be uttered, groan that have so much in them that they cannot be uttered, the soul many times is put by words, and is confounded through fullness; for there is by the holy Spirit of God the representation of a multitude of wants together, and of a multitude of mercy together, and the soul would feign breathe out all to God, and he cannot speak them out all, but he sends them up all to God in a groan together, therefore saith the Apostle, It helpeth our Infirmities with groans that cannot be uttered; a poor gracious soul comes and ly's before God, and cannot speak a word, O but it sends up a groan to God, and though it cannot utter one word to God, yet it may send up twenty petitions in one groan.  
Seventhly, Our speeding at the Throne of Grace, our presenting such things there only as are the will our father, it's from this blessed Spirit: When we come to pray of ourselves we do but ask our own Thoughts, and spread our own wills before God, but if we could come and lay ourselves always under the Spirit of God, and be willing always to be led and guided by the Spirit of God, there would come forth always the will of God, and not the will of the creature, He that searches the heart knows what the mind of the Spirit is, because he makes Intercession for the Saints according to the will of God; let the Spirit pray, and it shall be the will of God; though we are poor creatures and do not know the will of God, yet when the holy Spirit comes and draw's forth the heart, it speaks out the will of God: O therefore let us come and lie down under the motions of the Spirit, and the guidance of the Spirit, He that searcheth the heart knows what the mind of the Spirit is, he doth not look so much what words, and what brave expressions, and how these things are uttered, but he knows what the mind of his spirit is; when God comes and looks upon his Children, he doth not hearken what brave words come out, but what the mind of the Spirit is therein, the great thing God looks after, is, what the Spirit groans after, what the mind of the Spirit is: so that all our boldness at the Throne of Grace, all our help and assistance, and our speaking so as to put up such Petitions only as are the will of God, it's all lodged up in this blessed promise of the holy Spirit.  
Eightly, All our Assurance and Evidence from heaven, it's lodged up in this promise: hath a poor soul any assurance, any hope, any Evidence, O here it's lodged; the Spirit is our earnest and evidence; He hath given us the earnest of his Spirit; as the giving one an earnest is an assurance of the bargain, so the Spirit of God is the earnest which assures the Children of God of their glorious Inheritance with the Saints in light; The Spirit is called the first fruits, the first fruits were the assurance of the harvest's coming, they are the beginnings of the harvest; so the Spirit of God in the hearts of God's children is the first fruits its the seal wherewith the children of God are sealed, After ye believed ye were sealed with the holy Spirit of promise; and grieve not the holy Spirit of God wherewith you are sealed to the day of redemption, that comes and seals up heaven to them, and glory to them, the Spirit comes and witnesses to them and with them, that they are the Children of God; Rom. 8.16. The Spirit of God beareth witness with our spirits, that we are the Chidlren of God. He saith before Ye have not received the spirit of bondage again to fear, but ye have received the spirit of Adoption whereby we cry, Abba, father. As if he should have said, we have not the old Covenant spirit, the old Testament spirit, the spirit of bondage to fear, but the glorious new Covenant spirit which helps us to go to God and call him father; what can be a more glorious witness and evidence to a Christian than this, yet this spirit alone cannot bear witness; therefore he saith in the next verse, The Spirit itself beareth witness with our spirit, that is, with this glorious Gospel-new-Testament spirit, the Spirit of God himself comes and witnesseth with this Gospel-spirit, with this spirit of Adoption, that we are the Children of God; this sweet Gospel-spirit that is wrought in us, it would not witness alone, but the Spirit of God comes and puts his seal upon it and saith, O this is a true work of mine, a true work of the father in a child, so it bears witness with our spirit.  
Ninthly, The being and the Habit of Grace, it's laid up in this promise: the Spirit of God its the root and principle of all grace in the Saints, those habits of grace within, are but the offspring of the Spirit in the soul: Grace, it's not a thing natural, a thing that we bring into the world with us, but a thing created and begotten; now the creating and begetting principle, it's the holy Spirit; the Spirit it is, that doth create and beget all grace, were not the Spirit first given, there would be no habits of grace in any; all grace in the hearts of the Saints, it's from this blessed Spirit; and therefore it's laid up in this glorious promise.  
Tenthly, All the Acting of every grace, it's laid up in this promise also, the acting of faith and patience and humiliation, and all grace; as we have not the principle or habit of grace from ourselves but from the blessed Spirit, so every act of grace, it's from the holy Spirit also; as the Lord saith of his Vineyard, I will keep it and water it every moment; God keeps his Vineyard and waters it too, and he waters it every moment, or else it would whither and decay; so the Lord keeps us and our grace, and waters us every moment, else we should decay, the Spirit of God it is, that comes and waters us, and waters all our grace; though the soil be never so good, the fruit is not brought forth if there be not dropping from heaven upon it, so let the soul be good, and the plant of grace in the soul, yet, if the Spirit do not come and continually drop upon and water our hearts, there will be no fruit brought forth; every soul therefore that is able to put forth any grace, he hath this from the blessed Spirit; O what a wretched thing therefore is it, that there should be such a thing in the world as the slighting of this blessed Spirit? that any man in the world should slight and contemn this blessed Spirit, wherein all our grace is, and the acting of every grace lies in it; and it's the exceeding greatness of the power of the Spirit that makes every grace to act, look upon faith in the first acting, it's not wrought by us, but by an exceeding great power, even the same that raised up Jesus Christ from the dead, when he lay under all our sins and his Father's wrath, it's that power that works the first acts of faith, that exceeding greatness of power, that helps us to believe; and so it is in all other grace, and the people of God do know that their strength is not in themselves, nor their growth in themselves, I cannot be holy, I cannot walk humbly by any strength of my own, I cannot believe, I cannot love the Saints, nor love God, or the cause of God by any strength of my own, I cannot do it of myself, all the acting of my grace its from the blessed Spirit of God.  
Eleventhly, All those convictions that are wrought in the soul, they are from the Spirit of God: all the conviction in the soul, whether of sin or of righteousness, it is from the Spirit of God; If a poor soul come to be convinced of sin, that he is an unbeleiver, it's the Spirit of God must convince the world of sin, because they believe not in Christ; if a soul come to see all his righteousness nothing, whether it lie in the works of the Law, or in the very acts of believing, that all is nothing, it's the Spirit must convince the soul of righteousness; men run from one piece of righteousness to another, from confession of sin to vows and promises, and thence to Reformation, and so to higher things, but this doth not convince till the Spirit of God come and convinces the soul, and then it saith, Lord I am nothing, I have nothing, I can do nothing, I am empty, O that thou wouldst come and fill me with thy holiness; all that can be done by man, and the utmost of reason and parts, and the utmost demonstration of truth to the ear, can never do this till the Spirit of the Lord come.  
Twelfthly, All those hints of truth, those remembrances of truth, those bringings of the blessed word and promise of Christ to our mind they are all laid up in this promise of the Spirit: It's the Spirit, it's the Spirit that shall bring to your remembrance, saith Christ, whatsoever I have said unto you; The holy Spirit of God comes and makes the soul to remember all the words of the Lord Jesus Christ, all the promises in the blessed book of God, that concerns our sanctification, any piece of it, any thing belonging to it, or that concerns our consolation, or any piece of it, or any thing belonging to it, they are all lodged up in this great and glorious and blessed promise of the Spirit of God; as in the promise of the Messiah, are lodged all the promises of our Justification, and every piece of it, so in this promise of the Spirit, is lodged up all the promises of our sanctification & consolation; Justification flows out of the one, and holiness, peace, and comfort out of the other: is it not then a great promise? O it's a glorious and most blessed promise.  
I had thought to have shown you how it is the great New-Testament promise, the great promise that we are to look for under the new Testament; but I shall not be able to come to that at this Time.  
The Lord therefore set that upon our hearts; and as there is much lodged up in this promise, so, O that our hearts were now all taken with it, that we might all look up unto God for the giving out of this Spirit; methinks none should go home now and say, I will not regard this Spirit, I do not see any thing in this Spirit, much less that any should go away and jeer at the Spirit, laugh at the Spirit, and make a mock of it, O far be it from our souls that any here should do so; but let us every one look after this Spirit, Lord come and give out of thy Spirit to my soul, come and give out of thy Spirit to my soul; Lord I have been a Rebel, an Enemy, a wretch, an opposer, but let thy Spirit come and subdue my Corruption, let thy Spirit come down and bring up my heart to thee; O thy Spirit Lord to subdue this wretched distemper in me, that have been a mocker and jeerer at thy Spirit: Poor soul, dost thou want a word of conviction, to be thoroughly convinced before the Lord? O say now, O Lord send thy Spirit to convince me, now O Lord let thy Spirit convince my soul of sin, let thy Spirit convince my soul of righteousness, let thy Spirit come and show me how I have not believed in Christ, how that I have taken up other things besides Christ as my foundation, and laid other foundations besides the foundation of God; let the Spirit of the Lord come and show me how many righteousnesses I have set up instead of the Lords righteousness: If the Spirit of God should come to our hearts now, not a man or woman here but would go out and say, O I am a poor wretched creature, I thought I had had wisdom when I came hither, but I go out a fool; and I thought I had had strength when I came hither, but I am weakness itself; and I thought I had had parts and gifts, but I am nothing; I thought I could have believed and acted faith upon God, but I can do nothing, nothing of myself; if the Lord come to convince by his Spirit it will be thus indeed.  
There are many legal convictions, and men go away hardened after them, and they are ten times worse; hast thou man or woman been convinced of that, and hast gone away mightily affected, and yet canst thou come again and sit here and sleep? O beg of the Lord to give out his Spirit to convince thee, and to do all thy works in thee and for thee; hast thou been a long time doubting and seeking what way God will own, what truth God will own for his truth? O labour for the Spirit, cry for the Spirit, for the teachings of the Spirit, beg of the Lord to teach thee by his Spirit, spread the promise before the Lord; hast thou not said Lord, Thy Spirit shall teach us all things, and guide us into all truth? Here's thy promise Lord, Lord now let me have thy Spirit to reveal thy truth to me, and to show me thy will; and when the Spirit comes and teaches us, we shall know principles in another way than we did before, a Christian can see a clear evident distinction betwixt those principles he fetches in from reason, and those he hath from the Spirit of God enlightening his reason.  
Now wouldst thou departed? O beg of the Lord to come and give thee h●s Spirit, and then being taught by the Spirit of God, thou wilt stand to the truth, the reason why men are this to day, and another thing to morrow, it is because they are not taught by the Spirit, but their faith is laid in the wisdom of men, and they take up things from men, and do believe a thing because such a wise man speaks it, and when a wiser than he comes and speaks otherwise, than they will leave that and take up what he saith; now saith the Apostle, I came not to you with the enticeing word: of man's wisdom, but in demonstration of the Spirit, and of power; that your faith might stand not in the wisdom of man, but in the power of God; as if he should have said, I know how apt you are to take up things in the wisdom of man, and not in the light of the Spirit of God; but cry out Lord let me have nothing but in the power of God and from thy Spirit upon my heart, in the demonstration of thy Spirit; this will hold, a man will stand to this, he will say, I did not receive this truth by the light of my reason, but by another light, hereupon the soul will hold to truth. As the Saints in Queen Mary's days could not dispute, but yet they would die for the truth, they had their principles in the light of the Spirit, and in the power of the Spirit; Now how many now aday's have their faith founded in the wisdom of men and not in the power of God? If God should come and sift men, you will never hold if you will not learn of the Spirit, but have things only from your reason. How many have spoken gloriously of the truths of the present age, and when it comes to some trial, when there comes suffering, and their own Interest calls off to the other side, turn their backs upon it? that which men have had only from their reason will not lead them through Temptation, if Temptation come that man will give away his truth rather than part with his Interest, his honour or profit, or the like; a man that hath reason will gather up a great deal in the notion, but if the Lord do not teach us by his own Spirit we shall not hold; O beg this every heart for himself, and for all the children of God at this day, that we might not know things by the Spirit of man but by the Spirit of God, for the spirit of man will get a great deal of knowledge and let it out again, O that the Spirit of God (condemned by many in this generation) might be honoured by us; art thou a poor soul? hast thou no strength nor life to duty? dost thou say, I come to pray sometimes and would feign have my heart in heaven, and keep my faith up, and be full of groans, but I cannot speak a word nor utter a groan, but am just like a block? O come to the Lord and say, Good Lord give me of thy blessed Spirit, I have sat often and heard in a customary and formal way, and so have I prayed, but Lord give me thy Spirit to hear, and thy Spirit to pray, and thy Spirit to do all in my soul; O than you should find strength and assistance and help, and such help as the soul cannot Imagine: so, hast thou not boldness, canst thou not call God father? say, now Lord thy Spirit, let the Spirit of Adoption come into my heart, Lord fill my heart with thy Spirit, that I may cry Abba father, if thy Spirit come down into my soul I shall cry father, it will help my Infirmities and tell me what to say; I would go to God but I know not what to say, nor what to lay before God, nor what to ask, O Lord thy Spirit now to put words into my mouth, and thy Spirit to put groans into my heart; so, a poor soul that goes about doubting, and saith I am undone, such and such are happy and blessed, they are the Children of God, but I shall perish for ever, whosoever goes to heaven I shall go to hell; O go to the Lord and say, Lord I cannot see thy seal upon this my affliction, good Lord come and give me thy Spirit, that earnest of glory, and seal my Spirit for glory, and witness by thy Spirit with my spirit that I am thy child; O let every one look after this, every one mind this, we are here but a little while, we run through the world and little think of Eternity, and then at last we cry out, O that I had looked after God & his Spirit, O that I had now the Evidence of the Spirit; I have followed pride, and vanity, and wantonness, and the world, and how I might be rich, O that I had now the Spirit of God, I would give ten thousand worlds if I had them, that I had but the witness of the Spirit, and the Evidence of the Spirit; O, Christians do not mind the great things of God, of Religion, and of their souls, but we have gotten Religion in a form, and as an art like a trade in the world, men think they do enough if they do but now & then say over a prayer, and read one of the Psalms, or the like, O you will wish another day, O that I had Jesus Christ, O that I were sealed with the Spirit of God, if you want this, the day of Christ will be a bitter day to you: so, is your heart dry and withering? pray to God to come by his Spirit and water you every moment; it may be your hearts are a little stirred when you are under a Sermon, but you go away again and forget all, now say soul, say to the Lord my conscience is touched now, good Lord as I go out of this place water me, and as I go home water me, and all the week water me, and every moment Lord water me till I come again; there's need of this, beg of the Lord for it, and pray to the Lord to give his Spirit for this end, for the Spirit of the Lord doth this; so, hast thou had many sweet promises many times, and thou forgettest them? cry Lord thy Spirit, thy Spirit to bring all these things to my remembrance, all the glorious promises, O that I might remember them all, and that by the holy and blessed Spirit; O that day is not fare off, that God will come down with more abundance of this Spirit, it will fall upon our hearts, O therefore think of these things, ponder something, and go away with these groan in your hearts, O father, give thy Spirit thy Spirit to my poor soul.  
The Lord work with you; I have spent many words, but its God that must give you his Spirit, look up for it, and if you will help all faults, heal all divisions, cure all distempers in the soul, bring the soul to Joy unspeakable and full of glory, get this Spirit, it will give such peace to the soul as shall pass all understanding; The Lord give more of it to every one of us.  
FINIS.   

The second Sermon.  ACTS. 1.4. 
Wait for the Promise of the Father.  
THis promise it's no other but the promise of the holy Spirit; and our Lord Jesus is pleased to entitle it the Promise of the Father, that his Disciples and Children might be as throughly apprehensive of the Father's willingness to give forth the Spirit, as they were confident of his.  
The last time I shown you that this promise was a great promise: I shall now (the Lord assisting) go on, and come to the second thing.  
Secondly, That the Promise of the Spirit is the great new Testament promise. I say the promise of the holy Spirit is the great new Testament promise: here are two things to be cleared and proved.  
First, That the promise of the Spirit is a new Testament promise.  
Secondly, That its the great new Testament promise.  
First, That its a new Testament promise; my my meaning is not, that its a promise proper and peculiar unto the new Testament Times, so, as that we are to conceive the people of God that lived under the old Testament Administration had not the Spirit, we must not so conceive of the thing, for the people of God in the time of the old Testament they had the Spirit; Holy men of God (saith the Apostle Peter) spoke as they were moved by the holy Ghost, and therefore they had the holy Spirit with them; and if they had it, they had it in a way of promise, and therefore it's not a promise so peculiar to the new Testament times, as that the Saints of the old Testament had not this promise as well as we; nay the Saints and people of God under the old Testament, they had that very same Covenant (in which this glorious promise of the Spirit is held forth and given) that we have, the new Covenant it runs down even from Adam (as I may say) to the end of all things, the new Covenant it runs through all the times of the old Testament, and its this Covenant (the new Covenant) that gives forth the Spirit, and they had that Covenant running through all that long time, they had therefore the Spirit given forth to them. But when I say, the promise of the Spirit is a new Testament promise, we are to understand it thus; That its a promise that doth in a more especial manner relate to the new Testament Times, though it was a promise that had a fulfilling even in old Testament times, yet it hath in a more especial manner a fulfilling to the Saints in new Testament Times: the people of God in the times of the old Testament, they had the Spirit; but they had the Spirit (as I may so say) in the beginning, or in the dropping of it; but now the people of God in the new Testament Times, they have the pouring of it forth, look to the promise of the Spirit in new Testament Times, and the promise runs to the pouring it forth, that is, more abundance of it; the people of God in the times of the old Testament, they had the promise of the Spirit, but they had not this promise as their great promise, for (as I told you the last day) they had another promise which was their great promise, they had the promise of the Messiah as their great promise; but now the people of God under the new Testament Administration, they have the promise of the Spirit as their great promise, they have not only the promise of the Spirit, but they have it as the greatest promise of all other made to them under that administration. Now these things being premised, (which I thought meet to do, that there might not be a mistake, and that none might exclude the people of God of old from the Spirit) I shall show you, That the promise of the Spirit is a new Testament promise; and this will appear from two things.  
First, All those several promises that we find in the old Testament, of the more full giving forth, and pouring out of the blessed Spirit, did not relate to those times, but to the new Testament Times for their fulfilling: I shall show you this in two or three places; In Ezek: 36 27. among many precious promises of the new Covenant this is one, I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my Judgements and do them; but to what time doth this more especially relate; why, it doth relate (as you may see, if you look into the foregoing verses) unto the time when God will gather together his Ancients the Jew's out of all Country's, vers. 24. For I will take you from among the heathen, and gather you out of all Country's, and will bring you into your own land: it doth in a more especial manner, look to the time of the Jews coming in for the complete fulfilling and accomplishing of this promise; then will it most evidently be seen, that the Spirit of God is the guider and leader and teacher of his Children, then will the promise of the Spirit in the fulfilling of it be more visible. And so likewise in Joel 2.28, 29 verses, And it shall come to pass afterward, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall Prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants, and upon the handmaids in those days, will I pour out my Spirit: To what time doth this relate? Compare the second of the Acts and you shall there find, that Peter tells us, now is this word fulfilled in your ears, Acts 2.16, 17 verses, But this is that which was spoken by the Prophet Joel, And it shall come to pass in the last days (saith God) I will pour out my Spirit upon all flesh, &c The fulfilling of it is under the new Testament Administration; and truly though that in the first powering out of the Spirit, there was a glorious fulfilling of it in part, yet (I take it) the complete fulfilling of it, and that which is specially aimed at in the Prophet Joel, doth relate, not to the first, but to the last of the new Testament times; for Joel speaks of those times, when he shall bring again the Captivity of Jacob and Jerusalem, and Joel speaks of a more universal pouring out of the Spirit upon God's sons and daughters, than was before; so, as that at the beginning of the new Testament times, there was a fulfilling of that promise in part, yet it hath in a more special manner a look to the last times, in which the people of God upon the account of this new Testament promise, may wait for the promise of the Father, and expect more of the blessed Spirit to be given forth to them, to be poured out upon them. So likewise Zach: 12.10. And I will pour upon the house of David, and upon the Inhabitants of Jerusalem, the Spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn, etc. But when is this? why, it is (if you look into the 14 Chapter) in a time when all nations shall be gathered against Jerusalem, and when God will destroy all nations that shall come against Jerusalem, and in that day when there shall be great mourning among the Jews upon their coming in, in that day this blessed promise will have a glorious fulfilling: all those precious promises of the pouring forth of the Spirit that we read of in the old Testament, they look to the new Testament times.  
Secondly, That this is a new Testament promise doth appear, from the words of Christ himself: If you look into John 7.38, 39 He that beleiveth on me, as the Scripture hath said, out of his Belly shall flow Rivers of living water. But this spoke he of the Spirit, which they that believe on him, should receive: for the holy Ghost was not given, because that Jesus was not yet glorified. Observe the giving forth of the Spirit is made a consequent of Christ's glorification, of Christ's being glorified at the right hand of the Father; and therefore the more full giving forth of the Spirit, it's a promise to the new Testament times. But than  
Secondly, How doth it appear that this is the great new Testament promise? the promise of the Spirit is a new Testament promise, God's people in new Testament times, they look for it; but how doth it appear this is the great promise, to be of all other promises the greatest under this dispensation?  
I Answer, There are three great promises that we have in the book of God, three promises that may be called the greatest of all; first, there's the promise of Christ's first coming; Secondly, There's the promise of the coming of the Spirit; and then Thirdly, There's the promise of Christ's second coming; These are (as I may say) the greatest promises that we have in all the book of God: The promise of Christ's first coming, that was a promise that did belong to the old Testament Administration, as I shown you the last day: The glorious promise of Christ's second coming, that is to have its fulfilling and accomplishment, in the time of the new Jerusalem, that the people of God do hope and wait for; which coming of Christ's personal appearance, his second coming in glory, under that Administration shall have its fulfilling: But now the promise of the coming of the Spirit, that is the promise that we are to expect the fulfilling of, under the present Administration, that Administration which is betwixt Christ's first and second coming; not but that there shall be much more (as I shall show anon) of the Spirit of God given forth, when Jesus Christ shall be personally present with his Children, yet notwithstanding the great promise of the Spirit (which is spoken so much of, in the old Testament and in the new) is that, which we are to look up to God for, betwixt the time of Christ's first and second coming. When Jesus Christ was to go up to heaven and leave his Children, and they were to undergo a very black and tempestuous day, and Christ saw what the rage of the world was, what the Roman power, and the Antichristian power, and the Kings of the earth would do, therefore that he might not in such a dark day leave them comfortless, he makes this great promise of the Spirit; as if he should have said, In all that time, O Saints, when ever you suffer, look for my Spirit; when ever you want comfort, look for my Spirit; when you fear that this Antichrist will deceive you, look for my Spirit; and so this promise of the Spirit, is a promise that runs through all that time in a more especial manner to the people of God, which they do wait for the fulfilling of.  
Object: If the promise of the Spirit be the great new Testament promise, how then comes it to pass that the Saints and people of God under the new Testament Administration, have so little of the Spirit?  
Ans: Why truly there may be something in this as one reason of it, namely, The way of God's dispensation; which hath been, and it is, to put death's upon his promises, not only before the fulfilling time of a promise comes, but even when the fulfilling time is come, and in the fulfilling time God will put a death upon his promise. Though Abraham had a blessed promise made to him by God, that he should have seed, and God told him that it should be in Bondage four hundred and thirty years, and at the end of that time he would wonderfully show his power, bringing them forth with a high hand, and give them the land of Canaan; but before the fulfilling time came, there's first one death and another upon the promise; first Abraham was a hundred years old, his body dead, and yet without any that should be the heir of the promise; and Sarah is old and her womb dead before the fulfilling of the promise; and after the heir of the promise was come forth, Abraham must go and offer up his Son, why, what might Abraham think would become of God's promise, Isaac was the Son of the promise, and must I go and offer him up, where will Gods promise be? Here was a death upon a death upon it; and after this, Isaac the Son of the promise, in whose loins (as I may say) the promise ran, the promised seed was to come forth from him, yet Isaac (after Abraham) had no seed a great while; so that before the fulfilling time of the promise came, there was deaths upon deaths upon it: yet notwithstanding when the Time was come for the fulfilling it, when the Lord was now giving forth that that he had promised to Abraham, and when he had sent Moses into Egypt to bring Israel out, yet then the Lord in the very fulfilling time brings deaths upon it; when the Lord had raised up some measure of faith in the people of God, expecting deliverance, yet the bondage grows so great that their hearts grow dead as to hope, and they think they are further off than ever before; and afterward, when they thought they had nothing to do but to run to the land of Ca●aan, no, but there are great deaths in the way, they must go through a Sea, and through a wilderness, and this not all, but they must wander forty years in the wilderness, and there the whole generation that came out of Egypt dies, what deaths were there upon the promise in the fulfilling time? So God made a promise to his people in Jeremiah's time, that after 70 year's Captivity in Babylon they should come to Jerusalem again, and that should be built; but when the fulfilling time was come, what deaths were put upon the promise, so that for many years together the building of Jerusalem and the Temple was hindered? I do urge this notion to this purpose, that though the new Testament Administration, be the Administration in which the Saints are to wait for the fulfilling of this great promise, yet in the fulfilling time there may be very great deaths upon the promise, and such, as we may see very little of the Spirit given forth, and it may be for ages and generations together (as in some generations it hath been) but little of the Spirit may appear.  
Secondly, Because although the promise of the Spirit is the great new Testament promise that is made to those times, yet the fulfilling of this premise may not be alike to all, but may be especially made good to some periods of that time; The promise of Christ was the great old Testament promise, that which Saints all along in the old Testament waited for, but that was not fulfilled till the last period of that time: so it may be with this.  
Thirdly, Another Reason why Saints under the new Testament Administration have so little of the Spirit, though this is the great new Testament promise, It may be from Saint's darkness in the way of the new Testament (Saints going out of the way of the new Testament) and that Legality that is in and upon the spirits of the Saints; As the promise of the Spirit is the great promise of the new Testament that God gives fo●th in new Testament times, so God will give forth his promise in the way of the new Testament; if so be therefore the saints be dark as to the way of the new Testament, in which God will give forth new Testament mercy, why truly they may be under the new Testament Administration, and yet have but very little of the Spirit; for even in new Testament times there is (as I may say) an old Testament spirit upon the Saints, they look upon themselves (through their darkness and Ignorance) as standing under the old Administration, they have thereby the Spirit of the old Covenant and of the old Testament wrought in them; and so far as they have an old Testament spirit, so far there will not be a giving forth of the Spirit to them in that full measure, for God will give forth the Spirit in the way of the new Testament.  
Quest: What is the way of the new Testament, in which God will give out new Testament Mercy's?  
Ans: To that I answer, The way of the new Testament it's this, To receive all from God as I am a poor wretched nothing creature: This indeed is the very way of the new Testament, in which God doth give forth new Testament mercy to his Children; if a soul come to Christ for Justification, the way of the new Testament is, to give forth this precious glorious privilege to him as he is a poor wretched sinner, an unworthy one; and so if we come to the Lord for the Spirit in the way of the new Testament, why it is to come to God as I am a poor miserable sinner without the Spirit, having no hope nor any thing in myself, that I can ground hope upon, why God should give forth the Spirit to me; This is the way of the new Testament to come to God for all, and to expect all from God as I am a poor sinner; why now if Saints be unacquainted with the way of the new Testament, they may miss of the mercy's of the new Testament: if Saints come to God for the Spirit and bring somewhat of their own with them, (as if a man in coming to God for Justification, will bring a righteousness of his own to patch with the righteousness of Christ, the Lord will not give it forth, if you do not come as a poor sinner that hath nothing in himself, expecting all from the righteousness of Christ, so, if I come to God for the Spirit,) if I think to bring somewhat of my own, to bring some good desires, and some good breathe with me, and thou sayest, Lord I am so and so, I have such and such breathe, therefore give me the Spirit; why, thou art now out of the way of the new Testament, and God will not give forth the Spirit: if you would have the Spirit you must say, Lord thou knowest I have nothing, thou knowest that there is not a good thought, nor a good desire in me, and I bring nothing with me, but am a poor wretched sinner, and know not what to do but I lie be-before thee, that thou wouldst give forth thy Spirit to me; so that Saints, they may in new Testament times enjoy but very little of the Spirit, if they are cast into the way of the old Testament.  
Fourthly, Another ground and Reason of this point, why there is so little of the Spirit given forth, and this the great new Testament promise, it is, because Saints are no more in assembling together; Saints are not found (as I may say) as they should be in the work of Assembling together; there was a twofold giving forth of the Spirit to the Disciples and Apostles of our Lord; Christ did give them the Spirit, and that Immediately at his resurrection, he gave them the Spirit, and breathed the holy Ghost upon them in some measure, to bear up their spirits against the sorrows that were to attend them; afterward he gave them the Spirit more fully; and at both these times, the Spirit was given forth unto them when they were assembled together; John 20.22. When the Disciples were assembled together Christ came and breathed on them, saying, Receive ye the holy Ghost: so if you look into the second of the Acts where you have the more full giving forth of the Spirit, you shall find it was when the Saints were assembled together. Acts 2. the beginning of the Chapter: Here's the giving forth of the Spirit in a more full measure to them, and it was when they were all with one accord in one place, when they were met together: Christ might have given it to them one by one, when they were alone, no, but our dear Lord chooseth to give forth the Spirit when they were assembled together; that teaches us how much he loves the assembly's of the Saints, the Saints meetings together; that though he could have given them the Spirit to every one in a corner alone, yet he will not do it, but he chooses to give it to them when they are assembled together: so that if the Saints neglect their meeting together, there may be little enjoyment of the Spirit, though it be the great promise of the new Testament Administration. So much for the second thing.  
Thirdly, Why is the promise of the Spirit, the great promise under the new Testament; why doth God give this as their great promise?  
First, One Reason of it may be this, Because God in the new Testament Administration would make an advance, a step nearer (as I may say) to heavenly perfection and glory, than the former administration was: God all along hath been making an advance, ever since man fell God hath been making an advance, carrying him up step by step; now the more of the Spirit is given forth, or the more of the Spirit is in any dispensation, the greater the advance is, for its the Spirit that makes the advance in the hearts of God's Children; now because the Lord under the new Testament Administration would make an advance, he would raise the hearts of his Saints nearer to heaven and glory than they were before, therefore he gives forth more of the Spirit, and he doth hold forth the promise of the Spirit as the great promise; and indeed, in the Administration that is to come (upon this account, in that of the new Jerusalem) there shall not be less, but there shall be more of the Spirit, for if there should be less there could not be an advance, there shall be the personal presence of Christ, and more of his Spirit too; if we did look upon it only as an outward thing, than it might well be called (as some call it) a carnal thing, but there shall be more of the Spirit of God given forth, in that day there shall be an advance in the Saints upon this account.  
Secondly, The Lord gives forth the Spirit as the great new Testament promise, Because new Testament Saints they are Sons: This is the reason the Apostle Paul gives, Gal: 4.6. Because ye are Sons, God hath sent forth the Spirit into your hearts, crying Abba father: the father expects from a Son (a grown Son) that he should carry himself better than a child; he doth expect from his Son that he should know how to govern himself, and to order things better than a servant; why now new Testament Saints are Sons, and the Lord doth expect under the new Testament, that there should be a better carriage, that there should be more holiness, that they should know how to govern themselves in another manner of way than the people of God under the old Testament: Now to the end that Saints might be able to govern themselves in another manner of way, its needful they should have more wisdom and grace given forth to them, and that they may have it, God gives forth more of the Spirit: Because ye are Sons therefore he hath sent forth the Spirit of his Son therefore he hath sent forth the Spirit of his Son into your hearts.  
Thirdly, Because God doth expect more work from new Testament Saints: This follow's upon the other, as ye are Sons there is more work expected, God looks for more duty and more obedience from the Saints of the new Testament, than he did expect from the Saints of the old Testament; in the new Testament they have not so much tireing work, they have not so much burdensome work, O but if you look to the spiritual work, as they come to higher light, so God looks for higher obedience, therefore for Moses his ten precepts in the old Testament we have many spiritual precepts in the new: the new Testament doth not set us free from holiness and obedience, but indeed the new Testament calls us to a more strict holiness and a more spiritual obedience, ye are called to a higher pitch of holiness and obedience under the new Testament, and not freed from it; the Lord hath set his Saints free from all that that was burdensome and that that was legal obedience under the old Covenant, but they are not free from obedience, indeed the Saints of the new Testament they are called to a higher pitch of obedience; as one that is a son grown, the father doth not lay such laws upon him as he doth upon a little Child, you must not meddle with this, nor do that, nor go out of the doors, nor run in the wet and dirty yourself, etc. there are a great many laws laid upon a child, but now when once the son is grown, the father lays no such law's upon him, but he doth expect that this grown son should do him more service than the child, there's not the law's upon him as was upon the child, the son is free, but yet notwithstanding here's more work called for at the hands of the son: so it was with the people of God under the old Testament, the Apostle tells us, they were heirs under age, and therefore their state was nothing differing from the state of a servant: though they were Lords of all in the appointment of the father, and were true heirs, yet because they were under age, they were under such a rigid Governor and Tutor as the old Covenant, that held them under the rod of a great many law's; but now under the new Testament we are sons, and being sons, the people of God they should go out & serve God freely, with another manner of spirit: I do not say we do so, for truly we are much to short of what we should be, the Saints should go out and worship God with a free spirit; we are not set lose from duty's, but we are rather called to do more, & that in another manner, in a free manner, with a free spirit; as one that is an apprentice, he lives in a servile fear of his Master, and doth a great deal of work, why now when this man comes to have his freedom doth he do less? no, he doth more work, but he doth it with a free spirit, he doth it with another spirit; so it's with the Saints under the old and new Testament, they do more work under the new Testament, but with less fear than under the old Testament, being delivered out of the hands of their enemies, they serve him without fear in holiness and righteousness all their day's.  
Fourthly, Another ground and Reason of it may be this, God hath greater discoveries of truth for the new Testament times, and his people under the new Testament Administration, than was for the times of the old Testament under that Administration, and therefore the Lord holds forth the promise of the Spirit as the great promise: under the old Testament the Lord brought forth truth by little and little, precept upon precept, and line upon line, and here a little and there a little; God brought forth truth after divers and sundry manners, sometimes by way of vision & dreams, and voice, and the like, many way's of Revelation: But now under the new Testament God speaks out all his word, he hath spoken in these last times by his Son, he speaks forth all his mind to us at once; now the more truth is spoken out, the more need we have of the Spirit to enable us to understand this Truth, for it's by the Spirit we are given to understand the truth's of God, as they are held forth in their beauty glory and fullness: and therefore because Christ under the new Testament Administration was to speak out all of truth, the whole of truth; that the Saints and people of God, might be able to apprehend the blessed truths of the new Covenant, as they are held forth to them, therefore it is necessary that they should have more of the holy Spirit given forth to them under the new Testament Administration.  
Fifthly, Because the Saints under the new Testament are to conflict with greater Trials and more sore Temptations than Saints of the old, and therefore the Lord gives forth mere of the Spirit; Though the people of God under the old Testament met with sore Trials, yet they were not comparable to the sufferings of the Saints under the new Testament, the rage of the Heathen and Antichristian powers was greater than ever the world knew before; now to bear up the people of God under this sad-black-long day that they were to go through in suffering, they had need of the Spirit; therefore God gives forth the Spirit, he doth promise that, as the great new Testament promise.  
Use 1. If it be so, That the promise of the Spirit is the great new Testament promise, Then hence we see what that thing is that all of us should have our eyes and our hearts and our thoughts fixed upon, and taken up with; O that every soul would be looking for it, crying for it, Lord give me thy Spirit, what ever the soul wants, it may go to God and say, Lord give me thy Spirit: This is the great promise, in which all other promises are locked up, the promise of conviction, the promise of strength and life, all are rapt up in this; why, now we should go to God in a more special manner for the performance of this promise.  
Use 2. O then what spiritualness is there required of the Saints of the new Testament? If in the old Testament Time, when the promise of the Spirit was not given forth as the great promise, if then spiritualness was required, O how much more is it required of the Saints and people of God under the new Testament? if under the Administration of the letter there was required spiritualness, then how much more is it required under that Administration, which is the Administration of the Spirit? if the Administration of the letter be spiritual, and saith to all the Children of God live spiritually under me,  
First, Saints, now you are under the Administration of the Spirit, It doth bespeak us to be spiritual, to have spiritual hearts, to be spiritual in all our duty's, in all our addresses to God. Truly it's not so much the length of our duty's, the multitude of our duty's that God looks at, but that that God looks at is the spiritualness of the duty; what shall I find of my spirit in that duty? what shall I find of my spirit in that prayer? what shall I find of my spirit in that word spoken? what shall I find of my spirit in that soul? God looks at the spiritualness of the duty and performance: men may pray hours together and twenty times a day, and yet not all this so acceptable to God as a poor broken expression and groan of another poor soul may be; and truly, you shall find God will not Judge as they do, if there be much of the Spirit, if it be in poor broken expressions, it's more acceptable unto God than a multitude of words, and there be not much of the Spirit; Conscience will not let men alone, but they must pray, but do you look if you have the Spirit in a duty, for this God looks at: there are many, that like to the rich men that cast into the treasury, they are able to offer up abundance, as to the bulk, the outward part, the outside of a duty, and the abundance of their parts and gifts, O but many a poor gracious soul, that hath not those parts and gifts and abilities, and cannot speak twenty words together so handsomely as some (it may be) can speak hours together, yet this man's prayer may be more precious in the account of God than all that the other doth; many a soul can cast in much, yet its little with God, and many a soul casts in little as to the outward appearance, yet it's much with God; as all the gifts of the rich men were little with Christ, yet the two mites of the widow it was much with him: O that we might not look so much unto the outward building, as to what there is of the Spirit of God. How spiritual was that holy man Paul in prayer, what spiritual Petitions, what spiritual groans did he offer up? he could never know when he had enough, he must have all, he must be filled with all the fullness of God, he must comprehend with all Saints, what is the height and depth and length and breadth, and must know the love of God which passeth knowledge, & all his prayers run in such a high way, as one that never could know when he had enough, than we are acceptable when all that we do is filled with the Spirit.  
Secondly, As its good to have our prayers so filled with the breath of the Spirit, so in our discourses we should be more spiritual: the discourses of good people they are too empty, there's too little of the Spirit in them; there are young Christians (many men and women) can tell, when the Lord first wrought upon their hearts, they could not endure to come into that company that would not discourse of that which was good, and they cared not to hear of any thing but God and Christ and heavenly things, but now they have been a great while in the School of Christ, they can go a great while together and have no conference of spiritual and heavenly things; I remember thy kindness (saith God) in the days of thy youth, youthful times were loving times, than their hearts were warmed, and then they were full of good speeches and discourses, but now Saints can go up & down & meet one another, and speak of nothing but about their trade, etc. We are less spiritual in our discourses, whereas we should be more: The two Disciples were in good discourse, and as they were so Employed Christ came to them by the way and made their hearts to burn within them; so it is with Saints now, when Christ comes and meets his Children in spiritual discourses, he warms their hearts in a spiritual way: yea Christ himself left us a pattern of this, for it is said of him, that after his resurrection he continued forty days speaking to them of the things pertaining to the kingdom of God, the verse before the Text: This was the discourse of Christ about the things of the kingdom, about things appertaining to the kingdom of God, and if we were risen with Christ, we should delight to speak of the things of the kingdom of God, but it's too little in our hearts.  
Thirdly, We should be more spiritual in all our Meditations: It is reported of that holy Martyr of Christ Mr John Bradford, that he was so spiritual and heavenly in his Meditations, that ordinarily as he was at meat, the Tears would Trickle off his cheeks upon the Table; so, if we would be spiritual in our thoughts and duty's, we must be spiritual in our Meditations, a man that hath not spiritual Meditations, will not be spiritual in any thing else, for Meditation it feeds the soul with strength and life, and the more spiritual a soul is in Meditation, the more spiritual will it be in other things.  
Fourthly, We should be more spiritual in all our Conversation: How spiritual was Paul's conversation? Our Conversation is in heaven; how few are there of us whose conversations are like his? Take most men in the world, and their conversation is in hell or the world, one of the two, either they are profane, and so their conversation is in hell, or they are only Civil, or if more yet they are Covetous, worldly, carnal, etc. and so their conversation is in the world; few there are that have heaven written upon their conversation, heaven written upon their thoughts, words, and actions, etc.  
Use 4. If the promise of the Spirit be the great promise of the new Testament, Let every soul take heed of under-va●uing the blessed Spirit of God: If it be the great promise of the Gospel, it's a great sin to undervalue him; as in the old Testament, those that would not believe the great promise of the Messiah, were to be accursed, as Pagans and Heathens; so in the new Testament, he that shall speak slightly of this great and glorious Promise of the Spirit, is not a Christian, but a Pagan, a Heathen; if he can speak slightly of the great promise of the new Testament, he doth undervalue it: take heed of under-valuing this great promise of the Spirit; men do undervalue the Spirit divers way's.  
First, When indeed they have but a low Esteem of the Spirit of God; When a man hath a low esteem of a thing that is of great worth, than he undervalues that thing, so when a man hath a low esteem of the Spirit of God, he undervalues the Spirit of God.  
Secondly, Men undervalue the Spirit of God when they do not cry unto God for his Spirit: when a thing of wonderful worth and excellency may be had for ask for, and men will not ask for it, it's an under-valuing of it, saith Christ, My father will give the holy Spirit to them that ask him, Luk. 11.13. If your earthly fathers know how to give good things to their children that ask them, how much more shall your heavenly father give his Spirit to them that ask him?  
Thirdly, Men undervalue the Spirit, when they would setup any thing equal with or above the Spirit: when then cry up learning, parts, gifts, or any other thing more than the Spirit, this is an undervaluing of the Spirit; though these things be good in their place, and the best parts of pure nature, yet they are not the Spirit, and if we go to set up any of these things with the Spirit, we do exceedingly undervalue the Spirit of God: The reason why the Lord is casting contempt upon learning and parts in our day's, it's because men set them up equal with the Spirit, looking upon these things as fitting them for the work of God, and not looking for the Spirit.  
Fourthly, Men undervalue the holy Spirit of God, when they despise the little ones of Christ in whem the Spirit of the Father dwells: When I love one Saint that hath the Spirit because of his greatness, (he goes in silk and satin, and is honourable, and therefore I love him) and despise another Saint that hath the Spirit because of his meanness, he goes in his leather-coate & there's little love to such a one; now when Saints despise mean ones in whom the Spirit of the father dwells, there's an under-valuing of the Spirit; If any despise one of these little ones, it were better for a millstone to be hanged about his neck, and that he were cast into the midst of the Sea; why? because there's a despising of the Spirit of the father that dwells in them; every poor little and contemptible one of Christ's, though never so poor in the world, we must love them; for if I desire to prise a Saint because of the Spirit in him, than I shall prise the meanest Saint as well as the greatest.  
Fifthly, Men undervalue the Spirit when they stop their ears against the Motions and Instructions of it: if a man instruct me, advise me, or counsel me for my good, I will not hearken to him, but slight what he saith, I undervalue the man in undervaluing his Counsel; so, we undervalue the spirit when we slight and will not hearken to the motions and dictates of the Spirit.  
Sixthly, Men undervalue the Spirit when they speak slightly and contemptuously of it; when they jeer at the people of God, saying, You have the Spirit forsooth, ay, such a one prays, speaks by the Spirit, etc. Men know not what they say when they speak thus, such slight words of the Spirit, argues an undervaluing thereof: If you did know the worth of the Spirit, you would not speak thus.  
Lastly, Men undervalue the Spirit, when in a a downright way they persecute the Spirit; when they hate a Saint, and persecute a Saint for no other reason in the world that they can give, but because he is a Saint, and hath the Spirit in him. O take heed of undervaluing the Spirit.  
Last Use. Is the Promise of the Spirit the great Gospel Promise? Then hence let us learn the duty in the Text, to wait upon God for the Spirit. Promises are to be waited for; this is the great Gospel Promise; this Promise of the Spirit here, is not so much the Promise of the having of the Spirit, (for that many old Testament Saints had, and the Disciples had before this time that Christ bids them wait for the Promise) as the having more of it. When ever you come to an Ordinance, when you come to the Assemblies of the Saints, say, O Lord now give down thy Spirit, why may not thy Spirit be given down to me now? Thou didst give down thy Spirit formerly when the Saints were met together? So, wait in every duty for the Spirit to come down, be always waiting for this Promise of the Spirit, it's an everyday Promise, for though it be fulfiled in part, yet there is more and more of it still to be given forth, and will be every day till we come to heaven; so as that there is no time in which we can say, this Promise is so fulfiled to us, as that we need no more to wait for the fullfilling of it.  
There are some Promises have the time of their fullfilling, and then the duty of waiting ceaseth; but this Promise is every day fullfilling, and this Promise will never be so fulfilled, while we abide in this house of clay, till we come to Heaven, but there will be room left for waiting. Which considered, will answer that Objection which kills our hearts in waiting: O, I have waited so long, and yet have not the Spirit.  
Poor soul, It may be thou hast not that measure of the Spirit thou lookest at; thou wouldst have so much of the Spirit as to have no room left for waiting for any more; but this Promise of the Spirit is not such a Promise, it is a Promise as is fulfiled by degrees, and will not be completely fulfiled till thou comest to heaven. Thou mayest therefore have more of the Spirit than thou hadst before, and thy desires after it, and complaints more than formerly for the want of it, argue thou hast it; but thou hast not so much of it as thou wouldst have, and therefore thou complainest: O soul, bless God for what thou hast, and wait for more, and in God's time the Promise of the Father shall be fulfiled to thee according to thy desire. We should be every day begging for the Spirit, Lord give me more of thy Spirit: Wait upon God for the Spirit, that we may have more of the Spirit of God, that we may be taught more by the Spirit, instructed more by the Spirit, assured more by the Spirit, led more by the Spirit, and sealed more by the Spirit; and the Lord grant our souls may be filled with this Spirit, and that Jesus Christ by his Spirit may dwell in us, and take possession of us, from henceforth even for ever.  
FINIS.   

The Evil of the Times.  MALACHI 3.16, 17. 
Then they that feared the Lord, spoke often one to another, and the Lord harkened, and heard it, and a book of Remembrance was written before him for them that feared the Lord, and that thought upon his Name.  
And they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels; and I will spare them as a man spareth his own Son that serveth him.  
THis Prophet, as he was the last Prophet of the Old Testament, so he lived in a time of great Apostasy, after their return from Babylon, after the second Temple was built, wherein men were grown cunning in Apostasy, the Lord by his Prophet no sooner charges them with any thing, but they justify themselves, saying, Wherein have we done thus, and wherein have we done thus? as you may see in the 7, 8, and 13 verses; They were so cunning in their Apostasy, that the Prophet could not charge them with any thing but they would shift it off, and put him upon the Proof: Then they that feared the Lord spoke often one to another, even in this time when others had Apostatised and backsliden from God; yea, when the Apostasy was so high, and so great, that they justified themselves in it, they called the proud happy, they counted none, nor looked upon any as the happy men, but the proud men, the great men, and the lofty men of the world, there was none to them: And they that were wicked were set up, whereas they should have been thrown down, and those that wrought righteousness should have been exalted and set up: And they that tempted God were delivered; I wish I might not say from Experience, that as it was then after their coming out of Babylon, that it is so in our days.  
From hence we may observe.  Observe: That it's the special work and duty of God's People, when others, and the generality of people, cast off, and Apostatise from the work of God, to speak often one to another. 
They should be more lively, and more zealous, and more active for God. But it may be Questioned,  
What are those things that the Saints should be often speaking one to another of, in a day of Apostasy?  
I answer, They are these three things.  
1 Of the Sin of the Time.  
2 Of the Work of God in that Time and Age.  
3 Of the precious and glorious Promises which God hath made of better times, of times to come, to keep up and bear up our hearts.  
1 They should be often speaking one to another, Of the special evil and sin of such a time: When the Church of God is in a growing thriving state, there is the abounding of some special grace; and so on the contrary, when it's in a declining condition, in times of Apostasy, there is the breaking forth of some special sin and evil. Now it's our duty in that time and age in which we live, as in the one, to look after the grace that we may flourish in that; so in the other to pry into the evil that we may avoid that.  
And we should do this the rather, Because, as such times have their special evils, so, there's no evil that doth so suddenly surprise, and carry away the soul, as the sin of the times, and of the Age: And that, because it's a general sin, there's a crowd goes along with that iniquity, and men do usually in the sin and evil of times, go from God. When an evil is general, men swallow it the more easily, and it's a hard thing even for a good man to escape that; therefore we ought the more especially to be looking to that, and speaking of that often one to another.  
When the Children of Israel came out of Egypt, their great sin was, mistrusting God; their great duty was, to trust in God, to believe in him, to rest upon him; in all his dispensations he did call upon them to perform this duty, but they murmured against God, and were full of unbelief; and this sin was so general, and became such a sin of the time, that of fix hundred thousand men that came out of Egypt, there were but two, Caleb and Joshua, that escaped this rock, and went into the Land of Canaan; yet undoubtedly there were many more good men among them, but they fell upon the common sin of the Time.  
And when the people of God came out of Babylon, the great work of God then was, the building of the Temple; yet they cry out, the time is not come, the time is not come, and so there's a general neglect of it by the whole Congregation; this was the evil of that time, and spread itself over good and bad; and indeed good men, that have escaped many other sore and great evils, yet, when it came to this, the sin of the Times, they have not been able to escape, but have fallen into it, not Zerubbabel nor Joshua but are guilty.  
When the Children of Israel were in Egypt, they could very well see and look upon the Idolatry that was there committed, and yet keep themselves very well from it; but when it came to be a sin of the times, in the Land of Canaan, than they were catcht with it, and were split upon that Rock; and if the Lord by special grace and mercy do not withhold us, we shall fall into this sin; and it's wonderful mercy and loving kindness, that any soul doth escape the evil and sin of the Times.  
But it may be asked,  
How shall we come to know the evil of the Times, that so we may escape and be kept from it?  
For Answer to this,  
1 Let us take notice and observe that sin which lies diametrically opposite to the work of God in the time: As in the Children of Israel, their work and duty was to believe and trust in God, in an extraordinary way; now in direct opposition to this, they mistrust God, and that was then the sin of the time: And so, in their coming out of Babylon, their work was to build the Temple, God's House; but in opposition to that, they build their own Houses, and neglect the work of building the Temple, and the House of God lies waste. Hag. 1.3, 4. Then came the word of the Lord by Haggai the Prophet, saying, Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? Why now, suppose it were evident, that God hath written it in large and plain Characters, that he that runs may read if he will, that THE PRESENT WORK OF GOD IS, TO BRING DOWN LOFTY MEN, TO LAY MEN LOW, AND TO THROW DOWN ANTICHRIST; now if there be in opposition to this, an exalting of man, and setting up of Antichrist; is God destroying Idols, and are men making of them? This is a neglecting the work of God, and going contrary to it, this is the sin of the time. If there be a setting up of any such thing, that God hath lift up his hand against (it's not rashness nor passion to speak the truth of God, before God and the world, that) this is in opposition to the work of God: If God hath been throwing down High things, the great ones of the world, and there is a setting up of those things again, things that have the same stamp, and the same nature upon them that those things had that were thrown down before them, this is the sin and the evil of the times.  
And again, Suppose it's clear that it hath been the work of God, to appear against, and destroy whatsoever may be said to have the mark of the Beast upon it it; now if so be, there be any thing in this time and age, set up again, that indeed hath no other ground nor bottom for it to stand upon, but the wisdom of man, and the invention of man, and so should intermeddle so far, as that the power of it should be felt in the Churches of Christ, it's evident and plain enough, (and it's the speaking of the truth of God, before God and the world to speak it) that this is the sin and evil of the times.  
2 Take special notice and observe, that sin with which the most precious Saints and people of God are most taken, and drawn away from God by, that is the evil and sin of the times; For that is usually the sin and evil of the times, which the Saints of God are most taken with, and embrace; for the sin of the times doth not only run through and run along with the wicked and profane of the world, but also the most precious servants of God: Moses that meek servant of God, and Aaron that Saint of the Lord, were catched with it, in mistrusting God; for the sin of their time did not fasten upon the rude multitude only, but upon those two, and many other precious servants of the Lord. So, in the building of the Temple, the sin of neglecting that work, did not only seize upon the Congregation, but also it seized upon those two brave spirited men, Zerubabbel and Joshua, they were asleep and neglected this work, as you may see by the words of Haggai; it had seized upon, and catched many of the precious Saints of God; and doubtless, if the Lord did not keep us, there is none of us now here, that are speaking of and against the evil of the times, but we should without God's great mercy and love to us, be catched and carried away with it, as well as any other.  
3 Observe what that evil is, that though it runs up and down without the least control or contradiction from the generality of men, yet notwithstanding God hath a little Remnant that will oppose, and stand up against that sin, and that evil; that is the sin of the times. For observe it, to bear witness to his cause in every age, God will have a handful that will oppose themselves to the evil of the times, and ordinarily but a handful.  
When the whole Congregation of Israel rebelled and Apostatised from God, and would have returned again into Egypt, and made them a Captain, and mistrusted God; then there was a little Remnant that stood up for God, and spoke against that sin, Caleb and Jeshua, they stand up and plead for God against the whole Congregation, Let us (say they) not rebel against the Lord, let us not make us a Captain to go back again into Egypt, for they shall be bread for us, the Lord will deliver them into our hand, we shall go in and possess the Land which the Lord our God hath promised. Thus they stand up and plead for God against the whole Congregation.  
And so in their return out of Babylon, the Lord stirred up a little Remnant to bear testimony against the sin of that time; the Lord stirred up the spirit of Haggai and Zechary, against their sin of neglecting the building of the Temple, and returning out of Babylon; and where God stirs up a spirit in a little Remnant to oppose the evil of the times, God is there, that is I say, a clear evidence that God is with them, and that God stands for them, and will own them, when he stirs up a spirit in them to tell men their own, for so did Haggai and Zechary. Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? (I instance in those two times, because coming out of Egypt and Babylon, being both Types of our deliverance from spiritual Egypt and Babylon, nothing in the word is so pat to us, as the example of those Ages.)  
I remember the Speech of a holy man yet living, That if he were to stand with any party, he would stand with that party that was the least, and that bore testimony against the sin and evil of the times; looking upon this, that God was there, and with those that stood up against and bore testimony against the sin and evil of the times: When there's a controversy whether there is an Apostasy or no, now the generality of men, of the proud men, they will say, no, there's no Apostasy at all, and so justify their Apostasy; I, but what saith the little Remnant? what saith the few? they say, yes, there is an Apostasy, they say it's clear, and plain, and evident enough to them, that there is an Apostasy, though the generality see it not, will not know it, nor own it, yet a little Remnant see it, and will declare and bear their testimony against it.  
But the second thing we should speak often one to another of, is, The special work of God at that time, what the work of God is, and what the special duty of Christian is, in such an evil and Apostatising time.  
Now there are many Duties that in such a day and age, lie upon the Saints, but I shall name but one or two, which are duties that especially lie upon the Saints.  
1 This is one special duty, To be humbled before God, and to labour to bring others to be humbled and lie low before him, for that sin. In Ezra's time, he makes it his day's work to be humbled and lie low before God for the sin of the Congregation; he goes and spreads their sin before the Lord, and lies low to beg mercy and grace of God for the whole Congregation, and he labours also to bring the Congregation to this, to be humbled and lie low before the Lord. But  
2 It's a special duty of the Saints, and people of God in such a day and time of Apostasy (whatever others say and think of it, yet I say it's the duty of Saints in such a day) to appear for God, to stand up for God, to declare for God against those sins; Though others count it rashness, hastiness, and over-forwardnesse, yet certainly it's the duty of the Saints, and is a good Principle to practice, in which we should be found, if we will show our love to the Lord Jesus, and his name, and his cause and interest, though all run from it. Thus in all ages, those whom the Lord hath kept faithful to himself, have not only kept themselves pure from the evil of the times, but declared against it in others.  
So it was with Caleb and Joshua, they stood up for God, and protested for him, and declared for him against the sin of the whole Congregation, though they were but two, they will hazard their lives for God; O, say they, do not rebel against the Lord, do not return again into Egypt. And so Haggai and Zechary, they would stand up for God, and declare for him against the Congregation, and tell them to their very faces, That they builded their own houses, but let the house of God lie waste, whereas it was their work and duty to build the house of God. They told the greatest of them, the chiefest of them their sin, and that to their faces; they Preached openly against the negligence and sluggishness of that Age to God's work. And have not good men of latter times looked upon themselves called to do so against the superstitions of the Age before us; Saints in all Ages have looked upon it as their duty to bear witness against the sin and evil of the Age. Hence Christians are called Witnesses, a man that keeps all in his breast is no witness, but he is a Witness that gives forth a Testimony to others. And truly I speak this, because we may be holy and humble and wise in doing this our duty, in bearing witness and testimony against the sins of the times. O my thinks, when a Saint in cold blood shall sit down and consider, that he sees God, and his name, and his cause and interest blasphemed, and trod under foot, and abused, and dishonoured, and shall not stand up for God, nor appear for God, not have a word to speak for God, how will this grieve him and trouble him? And may such a one not question his love to Christ? It's to be feared, we have but little love to Christ and his cause, his name and interest, when we cannot speak and appear for him; for men to have such a Principle as this, I may stand by and look on, and see God and his name, cause and interest trodden under foot, and yet not speak a word, but hold my peace and say nothing, and another may stand and look on, but say nothing, no man must speak a word; truly, this is such a piece of Doctrine that I never heard of, and that hath read such Lectures already, as I think were never yet read: when they themselves that do such things, cannot but know and see (and they that look on (its so plain, that they that run may read) that there is an Apostasy, and yet notwithstanding none must speak of these things, and bear testimony against it, truly, it's such a Principle and such a piece of Doctrine as never was practised by the Saints in former times. And if the Saints and people of God in former and later times had practised such a Doctrine and Principle as this is, they would never have lost their lives as they did, there would not have died so many Saints as there did, there would never have been such a large Book of Martyrs as there is; we should never have had so many living Testimonies of dying Saints as we have, if such a Doctrine and Principle as this had been practised.  
If any say these men are good men though they have many and great failings. Why if it be so, this cannot excuse the matter, Is a sin the less evil because a good man commits it? And you cannot but acknowledge that if King Charles or the former Powers had done some things these men have done, you would not have put such favourable constructions upon them, and why should you think any thing the better of an evil because you think good men commit it? It's not the badness of any person that can make a good cause bad, nor the goodness of the person that can make a bad cause good; for though we and all the people of God have many weaknesses and infirmity, yet that cannot make his good cause bad; the poor people of God (it hath been often upon my spirit, that they) should be allowed their infirmities; in all times and ages they have been allowed their infirmities, and truly the allowance now should be larger and greater than ever it was in former times; and that upon the account of reason, because they and their enemies have been brethren & friends together; and I speak this to this end that we may not go and condemn all; (as I know this is the noise abroad) I am persuaded when we come to stand before the Lord Jesus our Judge, Christ will make another manner of judgement than now is made, and pass another manner of Sentence then now is passed upon the Saints by men. And I am persuaded if so be that good men would but study things, they would see more into them than they do, I mean things by which God is dishonoured, and his name blasphemed, and they see it not, and know it not: And they could not in such a day as this but venture hard for God; This I am persuaded is the truth of God, and many souls that do not see it, God will make them one day ashamed of it, that they have not had hearts for God, and tongues for God, and mouths for God in such a day as this is, wherein his cause hath called for it.  
Thirdly, Another duty that lies upon the Saints in such a day as this is, is, That they endeavour their utmost the reformation of such a thing. Ezra did so, he endeavoured to bring the Congregation upon their knees, and to a reformation of the sin of that Age, of taking strange wives, he caused the Congregation to enter into a Covenant to put them away, Ezra 10.  
But the third General Head is this, That the Saints should be often speaking one to another of the precious great and glorious Promises that God hath made of better times to come And we find the Prophets are full of these speakings, telling us of glorious times wherein we shall come to enjoy that which will make up all our sufferings, afflictions and persecutions. God bears up the hearts of his people this way, by promising and discovering of better times to come.  
When the Children of Israel were in Egypt, God told them of a better time, promises them the Land of Canaan; so, when his people were in Babylon, he made them a Promise of a better time to come, he told them, then in the time of their Captivity, to comfort and cheer their hearts, that the time was coming wherein all the Kingdoms of the earth, and the power and greatness of the Kingdom shall be given to the Saints of the most high; and with this Christ bears up the hearts of his Disciples, I appoint unto you a Kingdom, saith he; and truly this will sweeten the bitterness of an evil time, this will make up suffering times, this will make amends for all, the Kingdom that Jesus Christ will give unto those that abide with him in an evil time; as the Saints have had a day of Patience, so they shall have a day of Power; as they have had a day of sorrow, so they shall have a day of joy; they shall have a day of Peace and Comfort, they shall have full peace, and full joy, yea, they shall have joy and peace running over, an overflowing of joy and peace, they shall have a day of power and rejoicing; and therefore saith the Apostle Paul, speaking about suffering, Rom. 8.18. I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. O the thoughts of that time of glory and power, swallows up all the thoughts of this time of suffering and of evil; I reckon and account that the sufferings of this present world, are not worthy to be compared unto the glory which shall be revealed, which we shall enjoy, and be made partakers of; with this Paul comforts Timothy, If we suffer with him, we shall also reign with him: And whatever the poor blind world thinks, suffering Saints shall be glorified Saints; they that suffer with Christ, shall be glorified with Christ; the great thing that Paul presents to the thoughts of the Saints in suffering times, to comfort them, and refresh and bear up their hearts, is, that they shall have a Kingdom, they shall come into the Kingdom of God, and reign with him there: There's a most excellent place for this purpose, Revel. 5.9, 10, 13 verses. And they sung a new Song, saying, Thou art worthy to take the Book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and Nation, and hast made us unto our God Kings and Priests, and we shall reign on earth. And every Creature which is in heaven, and on the earth, and under the earth, and such as are in the Sea, and all that are in them, heard I, saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. Now look into the next Chapter, vers. 9, 10, 11. And when he had opened the fifth Seal, I saw under the Altar the souls of them that were slain for the word of God, and for the testimony which they held, and they cried with a loud voice, saying, How long, O Lord, Holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white Robes were given unto every one of them. We see white Robes in one place under the Altar, crying, How long, How long O Lord, wilt thou not avenge our blood on them that dwelled upon the earth? And in another place we see them in their Kingdom, sing Praises and Hallelujahs to God, and the Lamb; there they are in their glory, and in their triumph. O let us look to our white Robes, to keep our white Robes about us, for white Robes shall not always lie under the Altar; O this we should be often arguing of, and speaking one to another of; O the sweet and the great, and the glorious precious Promises, that God hath made of better times to come; Let us make it our care (I say) to keep our white Robes about us, that in all our bearing testimony, and appearing for God against the sins of the Times, we may keep our white Robes: And then we shall conquer and overcome all our enemies; for that noble Spirit hath overcome come and conquered all along; though it hath been in the fewest, & never so weak & despised a company, yet that noble Spirit hath conquered all along; though it hath been never so low, and never so contemptible, yet it hath carried it from the great and mighty and high ones of the world O let us speak often one to another of these things, and this will quicken us, and keep a lively and active spirit in us, and among us; and therefore see what notice the Lord takes of it.  
The Lord harkened and heard. O, God did hearken and listen to hear what his Children did say for him, and to him, at such a time as this was, wherein there was such great and high Apostasies and backslidings. It is, as when a man hears many speaking against him, and his Child stands and looks on, and hears them; the father will listen and hearken to hear what his Child saith, and what his Child will speak for him, he will take special notice what his Child saith, and how he appears and stands up for him: Why so doth the Lord, when he sees a company fall from him, and tread his name under foot, than he will take special notice of them that speak and appear for him; and not only so, but  
A Book of Remembrance is written before him. Like unto a man that keeps a Notebook about him, to write down things, that so he may not forget them; so doth the Lord, (to speak after the manner of men) the Lord hath a Notebook, and he writes down what they do that fear him, that fear his name, and speak and plead for him, he writes it down: O saith he, there's such a one, he speaks for me, and he appears and pleads for me against the sins of the times, O writ it down presently (saith God) I will not have that forgot, I will not lose that note; when others revolt and turn their backs upon me, and when others look upon my name, and see it trodden under foot, and blasphemed, they will not speak for me, nor appear for me, but these do, O writ it down, I will not forget that.  
For them that feared the Lord, and that thought upon his name. O it's good to fear the Lord, to be of a fearful spirit lest we should fall, and lest we should turn aside with the crowd, and with the workers of iniquity. to fear lest we should backslide and Apostatise, and see God's name dishonoured, and not appear for him, to speak a word for him; it's good to be fearful, lest we should be drawn and carried away with the stream; Let us pray often for one another, lest we should be led and drawn away.  
But these fear the Lord, and thought upon his name, though they could not speak for God, nor it may be declare for God, as others did, yet they thought upon his name; they thought, how is the name of God dishonoured? How is it spoken against and blasphemed by this Apostasy? How doth the name of God suffer? And thus they thought upon his name.  
But now these men to whom the Prophet spoke, they forget God, and yet they say, Wherein have we forgotten God, and wherein have we done thus and thus? Well saith God, there's a company of poor souls that fear me and think upon my name, writ it down, writ down every thought that they have of me, and of my name, how that suffers, and how that is dishonoured; truly, if we can do nothing else, let us think of the name of God at this day, how that suffers, and how that is trodden under foot; God took this exceeding well from them, and certainly God will take it well at our hands too.  
And saith God, They shall be mine in that day when I make up my Jewels: Thou shalt be mine saith God, and what wouldst thou have God say to thee more than this, Thou shalt be mine in that day when I make up my Jewels; thou art mine now, but then at that day it shall appear that thou art mine: It doth not yet appear (as John saith) what we shall be, but when he shall appear, we shall be like him. Poor soul, what wouldst thou have God say to thee more than this, Thou shalt be mine; God's thou shalt be mine, is more worth than all the world: If we could be but faithful to God, he would gather us up to himself, in that day when he makes up his Jewels. O saith God to his Angels, go and gather up that soul, for that soul is mine, he is one of my Jewels. O, God will then show what it is to own him, God will make it appear plainly then, what we are, and who we are.  
And I will, saith God, spare him as a man spareth his own Son that serveth him; I will spare them and pity them; O, they have many weaknesses and infirmities, what though? yet saith God, I will spare them; 'tis true saith God, they have many weaknesses, and have much frowardness, O but yet I will pardon all, and overlook all, I will spare them notwithstanding all that; I see what they drive at, and what they aim at, I see what their ends are, they aim at my glory, at my honour, and they aim to be serviceable to me, and would very gladly do something form, well, I will overlook and pass by all their weaknesses and infirmities, and I will spare them as a man spares his Son that serves him: though their brethren and friends will not pardon nor forgive their passions and their frowardness, their weaknesses and infirmities, yet saith God, I will, I will spare them. O Saints, here is our glory and our comfort, that our father, our God will spare us, he will overlook our infirmities; it's true Saints, we have many weaknesses, much frowardness of spirit, much passion, many failings, and many out-going from God, and we cannot manage that blessed cause we have in our hands, with that wisdom, and with that meekness, and with that humility of spirit as we should; O, but here's our comfort, we have a sparing God, an overlooking and forgetting God. O Saints, our father will spare us, the father will overlook our infirmities, he sees we aim at his glory, and would do service for him, and that delights his heart; and certainly this will appear to be the great sin of Saints one day, that they cannot forgive and forget and overlook one another's weaknesses, and one another's infirmities. O but here's the great comfort of the Saints in such a time, that though they have many weaknesses and infirmities, yet they have a God and father will spare them and pardon them; Saints there's sparing mercy in God, there's forgiving mercy in God, there's forgetting mercy in God, there's overlooking mercy in God: O the good Lord keep our hearts close to him, and help us to keep our white Robes about us, and to walk in his fear always; O let us cast and venture ourselves upon the rich grace of God in the New Covenant, and love in Jesus Christ.  
FINIS.   

Look to your Aims and Ends.  MATHEW 11.7. 
And as they departed, Jesus began to say unto the Multitude concerning John, what went ye out into the wilderness to see? A Reed shaken with the wind?  
IN the foregoing Verses, we have John (who is now in Prison) sending some of his Disciples to Christ, to propound a Question, that he might receive satisfaction therein from the mouth of Christ himself: The Question is, Art thou he which should come, or do we look for another? In effect, Whether art thou the Christ or not? Or are we to look for some other yet to come that is the Messiah, whom God hath promised by his holy Prophets to send unto his People? It seems John, though he had Preached Christ, and was his Harbinger, his Forerunner, and had all the time of his Liberty spoken gloriously of Christ; yet now when he is brought into a Prison, into a state of temptation, he is doubting: As it doth befall the dear Children of God, when they come into that state, when they are under Temptation, they do then question those things which they believed in the day of their Prosperity and Joy: So John, when he was Preaching in his Prosperity, and at Liberty, he then held forth Christ, but when John is cast into Prison, John's faith is not strong, now (though it was very strong once, yet) it had need of confirmation from Christ himself, therefore he sends to Christ, Art thou he which should come, or do we look for another? Our Lord answers John's Disciples that came to him, that they should Go and tell John what they heard and saw: And what things are those? The blind receive their sight, and the lame walk: The Lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel Preached to them. Go tell John of my works, saith Christ, Christ endeavours to convince him by his works, and then he concludes, And blessed is he whosoever shall not be offended in me: As if he should have said, it will be a hard thing not to be offended in me; it's a very hard thing for a poor Creature not to be offended in Christ; John himself that had Preached Christ so much, is upon the very brink of an offence, and had much ado to keep himself from being offended; therefore Christ saith, Blessed is he that is not offended in me, I do not wonder at John, it's a very blessed thing not to be offended in me; my people shall meet with such Trials and Temptations in owning ●●e, that it's a very hard thing not to be offended. Having this opportunity put into his hands by John's Disciples putting this Question unto him, Christ turns unto the multitude, As they departed, Jesus began to say unto the multitude concerning John, what went ye out into the willdernesse to see? what were ye taken with? A Reed shaken with the wind? The multitude were much taken with John, they cried up John as a great Prophet, and indeed Christ saith, that among all that were borne of women, there was not a greater that then had risen, than John the Baptist; yet this great John, John that had so much light, John that had so much grace, John that had Preached Christ so clearly, John that the whole multitude followed, this John, when he comes into Temptation, is but a Reed shaken with the wind, What went ye out for to see, a Reed shaken with the wind? The strongest Christian, that hath the strongest grace, and most experience, and most strength, yet let him but enter into Temptation, and he is but as a Reed shaken with the wind, What went ye out for to see, a Reed shaken with the wind? But this is not that I intent to stand upon; The word that I intent to speak to, is grounded upon Christ's Querie, What went ye out into the wilderness to see? The multitude followed after John, but alas, they did not know him, nor wherefore they went after after him; So it's with poor sinners, they are apt to be taken with any thing a while, but we do not know our own hearts, our own designs: What went ye out into the wilderness to see? As if he should have said, What was your end? He put them upon their end, to look unto their aims in spiritual work, their ends and designs in spiritual work; and so indeed the Truth which lies before us in these words, is this: Doctrine That it's a very good, and a very profitable thing for souls to be very inquisitive into their own ends in all Spiritual Actions.  
Was not this a good work for men to run out into a Wilderness to hear John? Here was a good work, yet there was a bad end, they had not a holy end, a pure end; therefore Christ takes this opportunity to show them their ends, What went ye out into the Wilderness to see? We should be much in looking to our ends; men are at this day found much in the ways of God, I mean, in attending upon the outward Ordinances, following of the means, for this is grown a thing in fashion, why now in such a day as this is, wherein it's so much in fashion for men to have something of Religion, every man and woman should look into their heart, what our end is; Do I appear holy, because I can have no credit if I do not appear so? We should be looking and prying into our ends, that Christ puts them upon, What went ye out into the wilderness to see?  
The Grounds and Reasons why we should be inquisitive into our ends, they may be such as these.  
1 Reason 1 Because our ends and our aims they are secret things; they are things that do lie deep and unseen, and therefore we must be very inquisitive as touching our ends and aims. We may be acted very high in the ways of God, and of the most forward in the things of God, and yet we may mistake, and lose ourselves, and run upon a false ground, if we mistake our ends. The more secret and hidden any thing is, the more need there is of enquiry into it: A man may come and appear with a great show of Religion, O but there may be some end lying at the bottom, which we do not see, which makes all filthy and abominable before God, therefore we should look to our end.  
2 Reason 2 Because its a most certain truth, that a man's heart is where his end is. Let his end be where it will, there his heart is; If a man have the credit of men, honour, reputation among men, or if he have his own profit or advantage, if any of these be his end, there his heart is, whatever he doth his heart goes not along with it, but his heart is rapt up in his end; where ever the end is, a man shall find his heart there, therefore we had need look to our end in such a day as this is: If we would find our hearts, if we would know our own hearts, then let us search where our ends are, for where our ends are, there will our hearts be.  
3 Reason 3 Because a man's heart is as his end is. As a man's heart is where his end is, so a man's heart is as his end is; If so be that the end be good, than the heart in the work is good, if the end be bad, than the heart in the work is bad; a man's heart is ever as his end is.  
4 Reason 4 Because God doth lock at our ends: The great thing God looks at in all our addresses to him in any duty, is our end; God doth not look so much at the outside of the duty (as we are apt to think the Lord looks at that) but God looks at the end, he looks at the heart: as the end is, so the heart is, so God looks at the heart; as when Samuel came to the house of Jesse● he saith of Eliab, Surely the Lords anointed is before me; no, saith God, I judge not as man judges. God looks not at the outward appearance, but upon the heart: Now the heart is as the end is, for the heart lies in a man's end, therefore God looks at the end, and judges of us and of all our actions, as he sees our ends are.  
5 Reason 5 Because God will overlook many failings in our obedience, if so be our end be right; and on the other side, God will not accept of whatsoever we do, though it be never so glorious outwardly, if the end be false. God will overlook failings if the end be right, as it is with a father that hath a Child that doth aim and design at his father's good name, honour, credit, and profit, though the Child do miscarry very much in labouring to honour his father, yet notwithstanding because the father sees the Child's end is, that he might honour him, the father passes by all his failings: Why so, I say, the Lord when he sees that the end of a soul is, to honour God, to serve God, if this be that that lies at the bottom, if this be our great end, though there may be many failings creeping forth, as of pride, of self, of passion, and of many weaknesses of the Creature, yet God will accept of the work, though it have so many failings: But on the other side. God will accept of nothing, though it be never so glorious outwardly, if his end be naught. Though we may do some work wherein God may be honoured and glorified, yet if our end and design be not that we may honour God and serve him, God will not accept it; That which is done (as I may say) by the buy, it's God glorifying himself, the Creature not seeking it nor desiring it; so God glorifies himself by the very sins of men, by the very oppositions of his Enemies, yet he will judge them for it.  
6 Reason 6 Because there's nothing that our hearts do so much deceive us in, as our ends: A man is more beguiled here than he is in any one thing; for we are ready to think our ends are very good and holy, and that when indeed they are very corrupt and wicked: How wonderfully was Jehu deceived? and how did he lose himself in this thing? he thought he had had very holy aims in his zeal against the house of Ahab, therefore he cries out, Come see my zeal for the Lord; and alas! Jehu had no zeal for God, only his heart deceived and gulled him, he was deceived about his ends; and so we are many times deceived about our ends, we think that which we aim at is God's honour, and yet in this doth our hearts very frequently go beyond us, and this is most common at such times when God's glory and our interest meet together; for when his interest and God's glory ran together, he could run along as moved by his own interest, and yet keep his eye upon God's glory, and make his own heart believe that that was it that moved him; therefore a great deal of deceit is here, and here was the very deceit of Jehu, God's glory and Jehu's interest did run together, and herein he lost himself.  
Now the way to discover our ends to be false at such a Time, it is:  
1 To consider whether or no doth my heart willingly run with God in such ways wherein my interest lies with God's glory, and is unwilling to run with God in the way wherein I have no interest at all: I say if we put this to our hearts, we shall bring them upon the Trial, if so, then it's a clear discovery, whatever the heart may pretend, how high soever it may seem to set up God's glory, yet that is not the end, but it's own interest, for if so be I can run along with God's glory only when I can carry my interest with me, it's a sign I act not for God's glory, but for my own interest.  
2 To consider whether or no I will go along with God's glory so far till I come to the end of my own interest, and then go with God no further, if so, this is a clear evidence how great soever the zeal pretended might be for the glory of God, yet God's glory was not my end. For if God's glory had been the end, than the soul when it had come at the Butt (as I may say) that its own interest would advance no further, yet it would have gone upon the pure account of God's glory; but now when I go no further than the Butt where my own interest is, I go not one part of the way upon the account of God's glory. It's very remarkable that example of Jehu as to this, Jehu pretended high for the glory of God, but here was the trial, when he came to that which ran cross to his own interest, there he stuck, be runs through the whole Commands of God concerning the house of Ahab, he destroys that utterly; but when he came to the Calves of Dan and bethel, he could not destroy them, for that was contrary to his interest. And that very reason of state that moved Jeroboam to set up the Calves, caused Jehu to keep them up, to keep up his interest, to ensure the Kingdom to himself; therefore when he had gone just so far as he could with his own interest, destroyed the house of Ahab, and all the friends of Ahab, which conduced to his settlement in the Kingdom, was suitable to his interest, he could go no further; but when he saw he was to make an advance, and go forth beyond his interest, he must go over the head of his interest, or follow God no further; he is at a stand; he goes up to the utmost bounds of his interest, to the Calves of Dan and bethel, but the Calves of Dan and bethel must stand, I will not meddle with them, I will not destroy my interest, this is a clear and evident Argument that all the steps he had made before was not for God's glory, but indeed for his own interest.  
7 Reason 7 Because a bad end is of such force as that it will make that action which in itself is good, to be bad, and instead of reward, it will bring Judgement from God upon a man for doing of it: That very word was spoken by the Prophet Hosea, touching that man we have been speaking of, Hos. 1.4. saith the Lord, Call his name Jezreel, for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu; It's a very strange passage; why, what did Jehu do more than God bid him? Jehu destroyed Ahabs house, God bid him do it; Jehu destroyed the house of Baal, and that was Gods will he should do it; Jehn was found in the very Commands and will of God in what he did, and yet saith God, I will avenge the blood of Jezreel upon the head of Jehu; The very blood he shed in the cause of God, was charged upon him as if he had been a murderer; What was the reason of it? Why, his end was not right; it was not God's end, his end was to root out all Idolatry, God commanded Jehu to destroy all the Idols in the Land; he bids Jehu, go stand forth in my name, and tread down in my name all the Idols, and high places of Idolatrous worship, and all the Tyrannies and wickednesses in the Land; Jehu thinks, well if I can do it I shall get a Kingdom, and I can settle myself fast; he goes with another end, he goes to destroy all to settle himself fast in his seat; and surely this was the reason why the Lord would avenge the blood of Jezreel upon Jehu, saith he, I will bring it upon him because he had an evil end in the doing of it.  
8 Reason 8 Because a good end it will make that action which in the interpretation of others may be bad, and may be others be accounted bad, it will make that action good▪ I would not be mistaken, I do not say a good end will make an action that in itself is bad, good; but a good end will make that action which in the Interpretation of another may be bad, it will make that good; do but look upon Paul's actions, and they will seem very strange, when as Paul saith of himself in the Epistle to the Corinthians, To the Jew I became a Jew that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law; to them that are without Law, as without Law (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some; and this I do for the Gospel's sake. And so in 1 Cor. 10.32, 33. Giving none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God, even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. One would think that read over these passages, that Paul was a mere Statist, a politic man; for a man to please all men in all things, to come among the Jews, and there conform to them, to come among the weak, and there stoop to them; come among them that are without Law, and there conform to them. One would think that here was a mere Hypocrite, but here was a blessed end that made the action good, here was his end that he might gain some to Christ; here was a holy end, Paul did not do it to please men, that men might own him, and that men might cry him up, but that carriage was to gain men to Christ; and the action becomes a blessed action through a holy end.  
9 Reason 9 We have need to look to our ends, Because all a man's comfort in suffering it will be as his end is. If a man do appear for God in a way of action, or speak for God, why truly his comfort if he be called out to suffer, will be as his end was; what was it that made Paul he could run through all things, evil reports and good reports, that he did not care what came to him, or what men thought of him? it was this, he had a holy sincere end; when the Corinthians judged him, saith he, I care not to be judged of you, or of man's judgement: So in such a day as this, when the people of God are under sufferings, (and who may be under sufferings it's only known to the Lord) O that the Lord would give us to have such ends in our actions as may be holy and sincere, that we may have comfort, joy, and peace.  
10 Reas: 10 We had need to look into our ends, for, If a man have false ends, he will never be able to continue and hold out in a good work. It's very remarkable that we have in these men here that ran after John, What went ye out into the wilderness to see? They were very earnest, and very hot, and very zealous, they had a great delight in John's Preaching, I but saith Christ, What went ye ought to see? What is your end? it was bad: He was a burning and a shining light, and ye were willing for a season to rejoice in his light. It held but for a season, they make a very great profession, and seem much to own John, and to own the truth, and seem much to be taken with the word, but have a wrong end, therefore they rejoicing but for a season, they came to have their hearts hardened, and they rejoice no more: Therefore what need have we to look into our own hearts, and observe our aims and ends; and indeed that we may know our ends  
1 It's good to be jealous of our own hearts, that there may be some end that lies deeper than I am ware of or than I do discern. It's good to have a holy jealousy over our hearts in our acting, that there may be some end that we see not.  
2 If we would know whether we have a right end, It's good to take a view of our own hearts and ends at such a time as we have most light, and have fairest opportunity and advantage. When we have most light, that is, at such a time when the Lord doth most clearly shine upon the soul, if there be any time wherein you have a more clear sight of the love of God then at another, at that time look into your heart; to see your ends.  
3 Look into them at such time as we seem to have a helping opportunity: There are two times, which if we fall in with, will give us great help to look into our ends.  
First, Look into our ends, When we see others more eminent than we, and that go before us in graces and abilities, when we see them drop; for then the soul hath some stirring and working, and I may come to get a sight into my ends the more by that opportunity.  
Secondly, Look into our ends at such time when others do censure and judge us: If a Christian be censured by another, that is a good time for him to look into his end, that will make him look more narrowly, and pry into every corner of his heart.  
4 Beg of the Lord, That he would be pleased to come search and try; for after all our trials if God doth not try us, we may be at a loss, and deceived; and herein was the sincerity of David's heart manifested, Prove me and try me, O Lord, saith he: And so it's with every gracious heart, he will say, Prove me and try me, O Lord. if there be any wickedness, if there be any corruption that I do not see, Prove me and try m● O Lord; if there be any Hypocrisy that I hav● not yet found, Prove me and try me O Lord▪ We are to be much in begging of the Lord, tha● he would try us and prove us.  
5 If we would see fully into our ends, Then as soon as ever thou dost find any false end, presently deliver it as a Traitor to be executed. Say, Lord I have found out such a juggle, I have found out such a buy way wherein my heart is gone, good Lord come and destroy it.  
Lastly, Keep the love of Christ warm upon thy heart. O labour so to go to Christ as that the love of Christ may be warm upon thy heart, that thou mayest live in the light of that love, and the more thou seest of that love, the more will thy soul desire to live according to it.  
FINIS.   

The Idols Abolished.  ISAIAH 2.18. 
And the Idols he shall utterly Abolish.  
WOuld you know the time to which this Prophecy looks, the second Verse tells us in general, The last days, And it shall come to pass in the last days; now because last days, is taken sometimes largely, for the whole of Gospel times; sometimes strictly for the very last of the last times; therefore in other expressions of this Prophecy it's held forth, that last days is to be taken strictly, as  
1 This relates to the time when the Mountain of the Lords house shall be established in the top of the Mountains, vers. 2. The Mountain of the Lords house is Christ's Kingdom, which is the Lords Mountain; it shall be established in the top of the Mountains, that is, in the top of worldly Kingdoms: when yet hath this ever been? Indeed, we have for many Generations had Antichrist lifting up his Sceptre above worldly Princes, but we are all clear enough that yet there hath been no fullfilling of this Prophecy; But as the Devil, when he sees any glorious work of Christ to come forth, he will forestall it, and set up something of his own that shall be so like it, that we are sometimes almost deceived; so the subtle Dragon, seeing that in time such a thing should be, a Kingdom of Christ should over-top all the Kingdoms of the world, he foreruns it, and sets up a thing like it, viz. a Kingdom of his own, which himself sets up, rules in; such is Antichrist, whose rise is not from God, but from the Devil; nor is Christ there served, but the Dragon is worshipped, Revel. 13 14. And they worshipped the Dragon which gave power untothe Beast. This Kingdom (the blind of Christ's) by which the world hath been deceived, and wondered after it, before which the Kings of the earth have laid their Crowns, hath been set up; But all discerning souls, know this to be the Devil's Kingdom, no Gods; the very Throne of Iniquity, not of Holiness; but when was there such a Kingdom of Christ's, over-topping others?  
2 This relates to a time; when the Law shall go forth out of Zion, and the word of the Lord from Jerusalem, vers. 3. By Law (being distinguished from Word of the Lord) I understand, the Civil Law, the Law of Civil Government, as by the word of the Lord, the spiritual Law: This therefore relates to a time, when Civil Government shall be in the hands of the Saints; when the Law of the world shall go forth from Zion; and the Spiritual Law also, the Preaching of the Gospel from Jerusalem, that is, from the Cities or Churches of the Saints. And such a time hath not yet been from the beginning of the world to this day, Civil Power hath been in the hands of worldly men, all hath been managed by them, Servants have ruled over God's Heritage: And for the Gospel, hath it not ever come out of Universities, though Christ no where in the Gospel, did ever appoint the building of such Cities to send his Gospel from, but hath appointed his City Jerusalem, his true Church, thence it is sent.  
3 This relates to a time, when the House of Jacob shall be come in, or upon coming in, for they are called to come, vers. 5. O House of Jacob, come ye, and let us walk in the light of the Lord.  
4 This relates to a time, when God will darken all the glory of the world, and exalt himself only, from vers. 10. to 18. Enter into the rock, and hid thee in the dust, for fear of the Lord, and for the glory of his Majesty. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of Hests shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. And upon all the Cedars of Lebanon, that are high and lifted up, and upon all the Oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every high Tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all pleasant Pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: And the Lord alone shall be exalted in that day.  
Lastly, This relates to a time, In which God will shake terribly the earth; and what time is that? Other Scriptures tell us, that Christ a little before his coming, will shake all Nations. Hag. 2.6, 7. For thus saith the Lord of Hosts, yet once, it is a little while, and I will shake the Heavens, and the Earth, and the Sea, and the dry Land. And I will shake all Nations, and the desire of all Nations shall come, quoted Heb. 12.26, 27. Whose voice then shaken the earth, but now he hath promised, saying, yet once more I shake not the earth only, but also Heaven. And this word, yet once more signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken, may remain. To this time this relates, so that our Text looks to a time a little before Christ's coming, and so falls into the lap of our Times.  
Quest. What will Christ do at this day?  
Answ. Many glorious things here mentioned, which particularly I cannot now handle, of which this is one most glorious thing, The Idols he will utterly abolish. Of which a word.  Doctrine There is a most glorious day a coming, in which all Idols shall be utterly abolished. 
I shall show,  
1 What is meant by Idols By Idol is meant any thing that a man loves, honours, and prefers before God and his glory. So, a covetous man's money, is his Idol. Hence Covetousness is Idolatry; the Gluttonous and voluptuous man's belly is his Idol; hence, Phil. 3.19. Their belly is their God: The ambitious man's honour, name, and credit, is his Idol. The holy man's Grace, whe● trusted in, gloried in, and when it's preferred before Christ, his truth, and word, and when it's made a thing more infallible than God's truth, it's an Idol; whatever is preferred, loved, looked at, talked of, trusted to, and gloried in, more than Christ, be it a thing good or bad, it is an Idol.  
Quest. 2. What Idols will God abolish?  
Answ. 1 The Idol of profaneness; Some men make an Idol of their very wickedness, love, serve, and glory in that; God will abolish this Idol.  
2 The Idol of Pomp worldly glory, and greatness: What an Idol hath this been? This God will abolish, verse, 12. For the day of the Lord of Hosts shall be upon every one that is proud, and lofty, and upon every one that is lifted up, and he shall be brought low. That is, those persons that are haughty, proud, lofty; puffed up with their dignity, honour, advancement and preferment, the day of the Lord shall be upon them to bring them low, to lay them, their glory and honour in the dust; and vers. 13. And upon all the Cedars of Lebanon, that are high and lifted up; Cedars, tall Trees, Ezek. 17.22. Cedars, tall Trees upon high Mountains, vers. 14. And upon all the high Mountains, and upon all the hills that are lifted up. Men that are in honour and dignity over others, to whom therefore others come and bow the knee, the day of the Lord shall be upon them.  
3 The Idol of Strength. Strength is an Idol; the proud King, Dan. 11. honours the God of forces in his strong holds, vers. 38, 39 But in his estate shall he honour the God of forces; thus shall he do in the most strong holds with a strange God. The Assyrian King glories in strength, Isa. 37.24. By thy servants hast thou reproached the Lord, and hast said, by the multitude of my Chariots am I come up to the height of the Mountains, to the sides of Lebanon, and I will cut down the tall Cedars thereof, and the choice Fir Trees thereof; and I will enter into the height of his border, and the forest of his Carmell. This Idol shall be destroyed, vers. 13. The day of the Lord shall be upon all the Oaks of Bashan. Oaks, the strongest of Trees, vers. 15. And upon every high Tower, and upon every fenced wall. Towers and fenced places are the strength of a City, the day of the Lord shall be upon these. So see Isa. 26.5. He bringeth down them that dwell on high, the lofty City he layeth it low; he layeth it low even to the ground, he bringeth it even to the dust. Compared with vers. 2. Open ye the gates, that the righteous Nation which keepeth the truth may enter in. Thus for Land strength. Is the strength gloried in, Sea strength, Naval strength? God will take away that Idol, vers. 16. And upon all the Ships o● Tarshish. Whether Land strength, which lies in Armies, fenced Cities, Towns; or Sea strength, which lies in Shipping, Navies, God will abolish this Idol.  
4 The Idol of Policy: What a wonderful Idol is this, and how much adored in the world? God will abolish this Idol. Isa 29.14. Therefore behold, I will proceed to do a marvellous work amongst this people, even a marvellous work, and a wonder, for the wisdom of the wise men shall perish, and the understanding of their prudent men shall be hid. To what time doth this relate? vers. 18, 19, 24. In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the holy one of Israel. They also that erred in spirit, shall come to understanding, and they that murmured shall learn doctrine. By comparing this with Isa. 35.5, 6. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped, then shall the lame man leap as an Hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert, it is clear, it is the last days.  
Yea, as God will destroy the Idol of Policy, so also, all those rare inventions and ●nacks, that this Idol policy hath woven, framed and made. What ever policy, for the honour and support of itself hath made, that God will destroy, vers. 10. And upon all pleasant Pictures. The day of the Lord will be upon all rare inventions of humane policy; all the curious wrought Pictures and Images, that through the craft and wiliness of this thing called Policy are made, so neat that they seem pleasant and delighting to the eyes, the day of the Lord will be upon them, the day of Gods shaking, shakes all things that are made, Heb. 12  
5 The Idol of Parts and Learning. What an Idol hath this been? If a man be a Scholar, hath been at the University, though he have not a dram of grace in his heart, no Gospel knowledge, never perhaps seriously read Paul's Epistles over, will tell you stories out of Aristotle, Plato, etc. and should he speak his heart, he thinks Paul but a fool to them; yet this man forsooth, if he have but a little Logic, etc. in his head, and can but get him some few Commentators and good Books, out of which he can scrape a few Principles of Divinity, and form them according to his Logical notions, and write all in a Paper, and come and read it in a Pulpit, he is a Minister, and Orthodox, and to speak a word against him, is to cry down the Ministry, and destroy Church-Ordinances. Most loathed stuff, and a filthy Idol! I honour from my heart parts and learning, I reverence a Gospel-Ministry; but this Ministry (and such is the generality of the Ministry this day in England) my soul loathes, because I know Christ's soul abhors them; and this Idol he will shortly abolish.  
6 The Idol of Grace. Grace is the best thing in the world, because it's the Image of Christ upon us; yet if we adore the Image more than him whom it represents, we make an Idol of it, and so far God will blast it: With a respect to this, I take it those words are added in the close of all, vers. 22. Cease ye from man, that is, from the best of men, gracious men, lay no confidence, expect no great matters from them, wherein is he to be accounted of? And hath not our times verified this? Let us give glory to God, and take shame to ourselves.  
Quest. But when is Grace made an Idol.  
Answ. 1. When that I lay the foundation of my Principles in grace. Here is a most wouderfull mistake among Saints, they found their Principles in grace, and such shall fall one time or other, to have their Idol discovered: If they have perceived themselves to act grace in such a way, they thence conclude the way to be good, and the Principle to be good; whereas a gracious man that hath a Principle of grace, doth oftentimes act his grace, even in his falls; for he never so falls, as wholly to lose the life and activity in one way or other of this Principle, whilst it's in him it will act, and if a man's fall shut it up from acting this way, it will act in another, as fire enclosed may be shut up from breaking out in this place, but it will break out in another, whilst there is fire you cannot keep it from breaking out: So, where there is grace it will vent in the time of falls one way or other; the activity of grace is as natural to it, as the life of it.  
Now take a gracious man under falls, his fall shuts up the activity of grace as to this way, but grace being in him as fire shut up in his bones, will break out in some other way: There is an aptness in man, though the way he is in be evil; yet when he can see an activity of grace in himself, to conclude thence, his way is good: As for instance, suppose a good man under some great fall, yet not convinced of it, but thinks otherwise, he finds his heart very willing to hear and receive a reproof, or to be showed his evil from any, in this he sees an acting of grace, and because of it, he thinks his way is right; but this is a great mistake, this comes from the principle of grace in him, not from the goodness of his way.  
So also for grace in others; we see such a man hath much grace, and upon that we think whatever he holds must surely be the mind of God, hence we become his Disciples, not from convictions upon our hearts from the word, but from an adoration of his grace; this we are very prone to, and it is to make an Idol of grace.  
2 When I give that to grace I should give to Christ. As suppose, I have been acting, or I have seen another acting in this or the other duty, and abundance of grace, as faith, love, humility, etc. hath been acted in that duty, and some glorious effect hath followed thereupon, I now look upon the thing, and say, aye, this is for my grace; This is to make an abominable Idol of grace, we give that to grace which is Christ's.  
Quest. But why will God abolish Idols?  
Answ. 1. Because his design is to exalt himself alone, and this, whilst Idols stand cannot be; Whilst pomp, greatness, strength, policy, parts, and grace are Idols, these are exalted; Some men therefore that speak not a word of God all the year long, cry up this great man, or the other great man, commend him, and God is not exalted; others attribute this or that, to theirs, or such a ones strength, wit, or parts, or grace, are exalted, made Gods, but God is not exalted.  
2 Because God's soul hates Idols above all: For Idols strip God of his glory, and he can part with any thing better than his glory.  
Quest. How will God Abolish Idols?  
Answ. 1. By the Manifestation of his own glory. Vers. 10. Enter into the rocks, and hid thee in the dust, for fear of the Lord, and for the glory of his Majesty.  
1 He will in this day so manifest the glory of his Holiness, that the Idol of profaneness shall hid its head. Hence, this day, Holiness shall be written upon every thing, Zech. 1.4. In that day shall there be upon the Bells of the Horses, Holiness to the Lord, and the Pots in the Lord's house shall be like the Bowls before the Altar, yea, every po● in Judah and in Jerusalem shall be Holiness unto the Lord of Hosts; Sin shall be ashamed to appear. When the Apostles Preached, such a light there was of God's glory, that some sins were ashamed to appear in day time, as Drunkenness, 1 Thess. 5.7. They that be drunken, are drunken in the night.  
2 He will so discover the glory of his own greatness and Majesty, that all other dignities shall be in a manner nothing; As though you set up ten thousand Candles, yet when the Sun ariseth, the light of them all is nothing: The Suns of the world shall have their light put out, by the rising of the Sun of Righteousness.  
3 He will so discover the glory of his own power, as shall destroy the Idoll-strength, his Arm shall appear to be all in all. Men shall visibly see, that not Creatures strength, but Gods Arm is all: See how they shall sing then, Isa. 12.1, 2. And in that day thou shalt say, O Lord, I will praise thee, though thou wast●angry with me, thine anger is turned away, and thou comfortest me. Behold, God is my Salvation: I will trust, and not be afraid, for the Lord Jebovah is my strength and my Song, he also is become my Salvation. God is my salvation: Now men cry such a valiant man, such valiant men have saved us, but then the Song will be God alone is our Salvation.  
4 He will so discover his wisdom, as shall wholly destroy Idol Policy. Men shall see God's wisdom so visibly; in discovering Plots, etc. as that they shall see all wisdom of man to be folly.  
5 He will so pour out of his Spirit, as shall utterly abolish parts, learning, and all those things as they are an Idol. He will pour out of his Spirit upon the Sons and daughters of Zion, that they shall thereby be more filled with truth, and more able to utter the great things of God, than all the Scholars of the world.  
2 By shaking all Idols. Vers. 21. When he ariseth to shake terribly the earth: He will terribly shake whatsoever hath been or is an Idol, whether honour, or strength, or parts, or grace, And how hath God been shaking all these amongst us? How hath he shaken the honour of the world, plucked off Crowns from the heads of Princes, and thrown Nobles out of their seats? How hath he been shaking strength? broken in a wonderful way Armies by Land, Navies by Sea; How hath he shaken men's parts and wisdom? brought wise men and learned men, who made an Idol of their learning and wisdom, to so low an ebb, in respect of esteem, as they never were; and just it is, and they shall yet be brought lower, till they learn to give God the glory. Yea, how hath he shaken grace? and how many men of grace are fallen? that we might learn indeed to cease from man whose breath is in his Nostrils.  
Use 〈◊〉 Is it so, that God will abolish all idols? Then learn this, That a day will be, how much soever men now cry up their Idols, that they shall be ashamed to own them, Isa. 1.29. For they shall be ashamed of the Oaks which ye have desired, and ye shall be confounded for the gardens ye have chosen. Men shall be in this day ashamed to cry up worldly greatness, strength, policy, parts, as now they do: They may have a love in their hearts to these things as Idols still, but shall be ashamed to own them in the way they now do. Read, vers. 20. In that day a man shall cast his Idols of silver, and his Idols of gold, which they made each one for himself to worship, to the Moles, and to the Bats.  
2 Is it so, Then let us take heed we do not in this day set up Idols. To set up Idols in this day God is pulling them down, makes the offence double. We have seen the Lord pouring contempt upon many Idols already, and he is now punishing us with the Idols we have set up, let us not go about to set up more. O let us take heed of spiritual Idols, the great Promise of the New Covenant, is, Cleansing from Idols, Ezek. 36.25. Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idells will I cleanse you. Plead it with God.  
3 Is it so, Then learn this, There shall be a day in which Saints shall have hearts to exalt God only; The wretched Idol self shall be utterly abolished: This is a good day.  
4 Is it so, Then Saints, seeing such a day shall come, Let us labour for a spirit sit for this day when it comes.  
Two things will work such a spirit in us.  
1 A Mortified heart to a man's own things, being dead to our honour, wisdom, parts, etc.  
2 An enlivened heart to the things of God, and his glory. And O! that this Spirit were in us, that the glory of our father could be more to us then all the world. See those blessed ones, Revel. 5. they cry out with a loud voice, Worthy is the Lamb that was stain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. We too often cry out our own worthiness, with a loud voice, but they the Lambs, power is the Lambs, glory, honour, wisdom and blessing is the Lambs.  
FINIS.   

A TABLE OF The Chief Heads of the preceding SERMONS.  

I. The Fifth Kingdom, or Kingdom of Christ founded on the New Convenant. In one Sermon, on Jerem. 33.20, 21. Preached at Ham.  
THE Text opened. Page. 1, 2  
Qu: What that Covenant is that was made with David, Answered. Page. 3  
Doct: That the Kingdom (or visible Kingdom) of Christ is founded on the New Covenant, proved  
1 From the first striking up of the Covenant betwixt the Father and the Son. Page. 4, 5, 6  
Qu: What are we to understand by Gods dividing to Christ a Portion with the great, and the Spoil with the strong. Page. 7, 8, 9, 10  
2 From the Promulgation of the Covenant. Page. 11  
Who are the Seed of the Woman, and what it is to break the head of the Serpent Page. 11, 12  
3 From the Renovation of the Couneant. Page. 15  
It was renewed with Abr●ham Page. 16  
What it is for Christ to possess the Gate of his Enemies. Page. 17  
It was renewed with David. Page. 21  
Queen How doth it appear that this is the new Covenant. Page. 22  
4 From the work itself, where the work doth begin to rise in the world, etc. Page. 25  
Use 1. Let men or Satan do what they can, for the crushing and keeping down such a thing, yet a day there is when it will come forth, and that in the spite of all the power of men and hell Page. 29  
2 The unworthiness of the Saints it cannot, it shall not hinder or deprive them of this mercy Page. 30  
3 It ought not to be strange to us, if we should see a death upon this work, when it seems to he coming forth. Page. 36  
4 We should wait upon God patiently for the bringing of it forth. Page. 38  
5 This will be a sweet mercy when it comes. Page. 39  
6 It will be a Spiritual thing ibid.   

II. Signs of the Times. In two Sermons, on Mat. 16.3. Preached at Great-Allhallowes.  
THe Text opened. Page. 45  
Obs: That the Times of the Lords more glorious appearing and manifestation of himself, they are such Times as have evident Signs set upon them, proved. Page. 46 to 50  
The Reasons of the Point.  
First, That God might thereby strengthen the faith of his Children. Page. 50  
Secondly, To leave his Enemies inexcusable. Page. 52  
Queen What hinders men from seeing the Signs of the Times? Answered. Page. 53 to 58   

The Second Sermon.  
Assertion. THat the Kingdom of Christ, his visible Kingdom, or that thing called The Fifth Monarchy, it's twofold, or it doth consist of two parts, namely, The Kingdom of the Stone, and The Kingdom of the Mountain. Opened and proved from Page. 61 to 66  
Three Reasons to prove, That the cutting out of the Stone cannot be meant of Christ's first coming. Page. 66. 77  
Eight Reasons to prove, That the Civil and Military Power is to be in the hands of the Saints, with which they are to break the great Image, to overturn the Thrones of Kings, and that before the day of Christ's appearance Page. 68 to 79  
Obj: That it's the ten Horns that hate the Whore, answered. Page. 79  
Obj: Christ's Kingdom is not of this world, answered. Page. 80  
Ten Signs of the present Times, from Page. 82 to 98   

III. Christ the Only Foundation. One Sermon on 1 Corinth: 3.11. Preached at Pancras Soperlane.  
Doct: THat the Lord Jesus Christ is the only foundation. Page. 99  
1 Qu: What are we to understand by Christ's being a foundation? Answered. Page. 100  
2 Qu: In what respect is Christ a foundation? Answered. Page. 101  
1 In respect of the father's laying for a foundation. ibid.  
2 In respect of Gospel Revelation. ibid.  
3 In respect of his own meetness. Page. 102 to 107  
Where Jesus Christ's meetness and fitness for a foundation, is showed in many particulars.  
4 In respect of Believers being built upon him Page. 107  
5 In opposition to all other foundations. Page. 108 to 127  
Where we have seventeen false foundations mentioned, in opposition to which Jesus Christ is a foundation.   

The prosecution of the Point, as it was found in his Notes.  
3 Queen What is Christ the foundation of? Answered. Page. 129 to 135  
4 Qu: Who lays Christ as a foundation? Answered. Page. 135, 136  
5 Qu: How doth God lay Christ as a foundation? Answered. Page. 137 to 141  
6 Qu: When doth God lay Christ as a foundation in the soul, is it in the first work or change that is wrought upon the soul, or afterwards? Answered. Page. 141 to 158   

IU. The Promise of the Father. Two Sermons, on Acts 1.4. Preached at Bishopsgate.  
THe Text opened. Page. 159, 160  
Qu: Why doth Christ call it the Promise of the father, doth not Christ himself Promise the Spirit? Answered. Page. 161, 162  
Qu: Why doth Christ pitch the faith of his Disciples now at this time of his Ascension, rather upon this Promise, than upon any other? Page. 163 to 166  
Obs: That the Promise of the Spirit is the great New Testament Promise. ibid.  
Proved by several Considerations. Page. 167 to 182  
Some Application of the Point. Page. 182 to 188   

The Second Sermon.  
THe Promise of the Spirit is the great Testament Promise.  
1 It's a New Testament Promise. Page. 189 to 193  
2 It's the great New Testament Promise. Page. 194  
Obj: If it be the great New Testament Promise, how comes it to pass that the Saints and people of God under the New Testament Administration have so little of the Spirit? answered. Page. 195 to 198  
Qu: What is the way of the New Testament, in which God will give out New Testament mercies. Page. 198 to 200  
Why the Promise of the Spirit is the great Promise under the New Testament: Several Reasons for it. Page. 201 to 205  
Use 1. Hence we see what that thing is that all of us should have our eyes and our hearts fixed upon, and taken up with. Page. 205  
2 Then what spiritualness is there required of the Saints of the New Testament. Page. 206 to 209  
3 Let every soul take heed of undervaluing the blessed Spirit of God: Several particulars showing how men undervalue the Spirit. Page. 210, 211  
Lastly, Let us learn the duty in the Text, to wait upon God for the Spirit. Page. 212, 213   

V The Evil of the Times. One Sermon, on Mal. 3.16, 17. Preached at Great-Allhallowes.  
THe Text opened Page. 215  
Obs: That it's the special work and duty of God's people, when others and the generality of people, cast off, and Apostatise from the work of God, to speak often one to another. Page. 216  
What those things are that Saints should be speaking one to another of.  
1 Of the special Sin and Evil of the Time. Page. 217  
How shall we come to know the Evil of the Times? Answered. Page. 218 to 222  
2 Of the special work of God at that Time, and what the special duty of a Christian is in such an Evil Time. Page. 222 to 227  
3 Of the precious great and glorious Promises that God hath made of better times to come. Page. 227   

VI. Look to your Aims and Ends. One Sermon, on Mat. 11.7.  
THe Text opened. 235, etc.  
Doct: That it's a very good, and a very profitable thing for souls to be very inquisitive into their own ends in all spiritual actions. Page. 238  
The Grounds and Reasons of the Point.  
1 Because our Ends and our Aims are secret things. Page. 238  
2 Because that a man's heart is where his End is Page. 239  
3 Because a man's heart is as his End is. ibid.  
4 Because God doth look at our Ends. ibid.  
5 Because God will overlook many failings in our obedience, if our End be right. Page. 240  
6 Because there's nothing our hearts do so much deceive us in, as our Ends. Page. 241  
7 Because a bad End is of such force as it will make that action which in itself is good, to be bad, and instead of reward, it will bring judgement from God upon a man for doing of it. Page. 243  
8 Because a good End will make that action which in the Interpretation of others may be bad, good. Page. 244  
9 Because all a man's comfort in suffering, it will be as his End is. Page. 245  
10 Because if a man have false Ends, he will never be able to continue and hold out in a good work. Page. 246  
How we may know our Ends. Page. 246 to 248   

VII. The Idols Abolished. His Notes, on Isaiah 2.18.  
THe Text opened, showing to what Time it relates. Page. 249 to 252  
Doct: There is a most glorious day a coming, in which all Idols shall be utterly abolished. Page. 252  
Queen 1 What is meant by Idols. ibid.  
Queen 2 What Idols will God abolish? 

The Idol of profaneness. Page. 253  
The Idol Pomp, worldly glory, and greatness. ibid.  
The Idol Strength. ibid.  
The Idol Policy. Page. 254  
The Idol Parts and Learning. Page. 255  
The Idol of Grace. Page. 256    
Queen When is Grace made an Idol? Answered. ibid.  
Queen 3 Why will God abolish Idols. Page. 258  
1 Because his design is to exalt himself alone, and this, whilst Idols stand, cannot be. ibid.  
2 Because God's soul hates Idols above all. ibid.  
Queen 4 How will God abolish Idols? ibid.  
1 By the manifestation of his own glory, showed in five particulars, from Page. 258 to 260  
2 By shaking all Idols. ibid.  
Use 1 Learn this, That a day will be, how much soever men now cry up their Idols, that they shall he ashamed to own them. ibid.  
2 Let us take heed we do not in this day set up Idols. Page. 261  
3 There shall be a day in which Saints shall have hearts to exalt God only. ibid.  
4 Seeing such a day shall come, let us labour for a spirit fit for this day when it comes. ibid.  
Two things will work such a spirit in us.  
1 A mortified heart to a man's own things. ibid.  
2 An enlivened heart to the things of God. ibid.   
FINIS.