THE GOSPEL'S GLORY, without prejudice to the LAW, Shining forth In the glory of God the Father, the Son, the Holy Ghost, For the SALVATION of SINNERS, who through grace do believe according to the draught of the Apostle Paul in Rom. 8. ver. 3. 4. Held out to public view. By the Ministerial labours of Richard Byfield, M. A. Pastor in Long-Ditton; and teaching on Thursedayes weekly in Kingston upon Thames, Surrey. Justitia legis fides est Christiana. Ambros. tom. 5. in cap. 2. Epist. ad Rom. LONDON, Printed by E. M. for Adoniram Byfield at the three Bibles in Cornhill, next door to Popes-head Alley. 1659. QUid illam legem (naturalem) excluserat praevar●catio (Adae,) ac propemodum aboleverat, in pectoribus humanis regnabat superbia, inobedienti âque sese diffuderat: Ideò successit ●sta (per Moysen) ut nos scripto conven●ret, & omne os obstrueret; ut totum mundum faceret Deo subditum. Subditus autem mundus ei per legem factus est, quia ex praescripto legis omnes convincuntur, & ex op ribus legis nemo justificatur, id est, quia per legem peccatum cognoscitur, sed culpa non relaxatur, videbatur lex nocuisse, quae omnes facerat peccatores: sed veniens Dom●nus Jesus, peccatum omnibus, quod nemo poterat evitare, donavit, & chirographum nostrum sui sanguinis effusione delevit. Ambro. Tom. 3. Ep. lib. 9 Epist. 71. ad Irenaeum. Because the prevarication (of Adam) had excluded that Law (of nature) and had almost abolished it, pride did reign in men's breasts, and disobedience had diffused itself: therefore this (Law written by Moses) hath succeeded, that it might sue us with a writ, and might stop every mouth, that it might make the whole world subject to God; but the world is by the Law made subject to him, because out of the prescript of the Law, all men are convinced, and no man is justified by the works of the Law; that is, because by the Law sin is known, but the fault is not released: the Law did seem to have been hurtful, which had made all men sinners: but the Lord Jesus coming, hath freely forgiven sin to all, which no man was able to escape, and hath blotted out our hand-writing with the shedding of his own blood. TO THE MOST ILLUSTRIOUS, HIS HIGHNESS, Richard, LORD PROTECTOR Of the Commonwealth of England, Scotland, and Ireland, with the Dominions thereunto belonging, Grace and peace here, and glory hereafter. HUmane Creations in civil Societies God doth own. And unto every humane Creation, for our Lord Christ's sake we own submission: this is our well-doing according to the Will of God. Here supreme, and sent of the supreme is order and beauty; bands and beauty. Laws against evil-doers, and for encouragement of weldoers, with execution of those Laws, for which purpose they bear the sword, are of necessity, that Magistracy in its various Creations may attain its end. But in the Church all things are of God; and whatever is of man, is alien to that Society. The grand enemies of the Church under the New Testament, are the Dragon, the Beast, the false Prophet: this last is the most dangerous; the Beasts and Dragons, spiritual wickedness and power, the animating vivacity of that lustful Whore, Babylon the Great, the Woman that rides the beast. And the Beast is a Beast, whether arising out of the sea, or out of the earth, or ascending out of the bottomless pit. And the Dragon's poison and paw is in all, and all to mischief the Church of Christ. This Paradise he affects to be in, because not his place: but chief out of his love, his love to work ruins there. How slily, how insensibly slides in this old Serpent? humane here, humane of what note soever, and Satan presently Acts it. Christ knew it well, who said to Peter, Get thee behind me Satan, thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men. The love-feasts shroud divisions presently, destroy the Lords Supper, and harbour sly and spotty Heretics, and deceivers. Prelacy in the ministry, though brought in ad tollenda schismata to take away schisms, brings forth the man of sin, and with him the mystery of iniquity. An Easter day filled the Christian world, East and West with miserable contentions, and turned the Professors of Christ's name after formalities and mere Nifles. The retired solitariness of some eminently devout, filled it with Monkery, Nunnery, and the swarms of the orders of such. Commandments of men received to teach the fear of God, do Null the Commandments of God. men's opinions chosen for the rationality, or the depth of them, have proved the depths of Satan. men's Inventions entertained for their suitableness to humane Policies, have, while served the lusts of men in Magistracy, trampled on Magistracy, enthroned Tyranny, and suborned for sacred, Maxims that are the horns to push at and gone all the godly and the power of godliness: Such as these; No Bishop, no King. Christ's Kingdom is an enemy to Caesar. Christ's simple Ordinances for worship, without the pomp of humane Ceremonies, are not for the State and Majesty of Princes. That is, the world knows his own, and will know nothing but his own. It hath been long and lamentably experimented, that the evils of the Church have ever disturbed the state. That which corrupts men, and sets up lust, must needs be against God, and against Magistracy which is from God. The Gospel in its purity will help all this evil, will bring with it all good; this Gospel is one: the name of them that hold that one faith is sacred, the name Christian. The love it teacheth and worketh, is the bond that knits them together in one brotherhood; love is for Communion, not for single standing, separating, nor dividing. It's power is as sweet, as strong; as beautiful, as powerful; as good, as commanding. Administrations there are in diversity, but one Lord there is, from whom, as there is but one Church, one body, for whose edification all those are given; One body in Communion distinguished into several, but no severed fellowships or Churches for order and edification-sake. Absoluteness in severed Companies is of Primacy affected. The 24. Elders are one community about the Throne and the Lamb: and are more able to advise than one that arrogates, because he loves to have Praeeminence; The Instituted order in Administrations of the New Testament, is, Apostles, Prophets, (these the Scriptures now supply: lay the Bible in the midst, and consult therewith, and there you have them;) then Teachers, Deacons, Governments: these Christ Jesus by his Spirit gifts, and by his Church owns. One way, and one heart go together. Diversities of ways, nurses up divisions of heart. O Princes, let Christ the King of glory, in his Gospel, and Gospel-Administrations come in. These things belong unto the wise; these concern the supreme primarily: and Grace, Wisdom, and Prudence discerns, closeth with, and establisheth them. The strange crossness and contrariety of things that stands out in these gospel-days, and rises so stoutly for one against another, amazes the best heads, and staggers, yea, confounds the stoutest hearts that are by place and office to manage them; here are with us in one womb the old revived struggle of the holiest and profanest; the purest and the subtlest; the most for power, and the most denying of the power of godliness; the most zealous, and the most formal and richly goodly lukewarm; the weightiest grain, and the lightest chaff; the deepliest poor in spirit, and the loftiest proud in the flesh; the heavenborn Sons of marvellous light, and the hellborn brats of thickest darkness: these cause difficulty to rule, so as to foster the gracious, and discountenance the wicked, severing the precious and the vile. Faith, an active faith, the faith of the Lords Heroes is the one only help; this keeps with God in his Word for principles of Policy, for upright ways, for support and courage in both, against carnal counsels, courses, confidences and fears, the worst of Counsellors. These Considerations possess, whilst with joy in God through Jesus Christ, glorying in his works, all honourable and glorious, and in his ways, all righteous and holy; with fears, sorrows, and prayers, because of judgements impendent for the wickednesses of errors, divisions, profaneness abounding; and for the Magistrates sake and their concernments, and for commonweals and Kingdoms, the Inns of the Church; for, as for the Ministers, sackcloth cannot hinder the efficacy of their Prophesying and witness-bearing salutiferous and destructive: nor their slaughter do any more than issue forth their resurrection, to the fall of the tenth part of the City to be visited, and the ruin of seven thousand of men of name; let the earth-dwellers, the merry world of them beware. For the Publishing of this Treatise, besides the Importunity of many of the Commissioners of Surrey, for the ejection of ignorant and scandalous Ministers, who heard part of it delivered in Sermons, which wrested from me a concession to their desires; two things swayed with me. First, that in this sleight age, tossed to and fro with puffes of windy vaporing which blow high and big, and take with many the wholesome, old, everlasting, and absolutely necessary truths of saving doctrine, might be laid again before all men's sight, to cure, if the Lord will, this giddiness of head; and secondly, that in this notional, highflown, conceited age wherein nothing is esteemed, but that which goes under the name of Mysterious, of a more spiritual dispensation, and above Scriptural, and the plain truths of the Scripture are overlooked: called low, carnal, and fit for none but Saints under the lowest dispensation; It might be manifest that these truths only are truly heavenly, spiritual, Gospel-mysteries of the highest dispensation that ever shall be in this world: and that upon the review and Christian-experience, all might see that the other Novel speakings, are low, carnal, beggarly things, belly-breaths, the issues of fleshly tumours, indigested waterish tympanies, and cracks of clouds without rain: That I prefix your Highness' name, is an act of boldness, for which pardon is humbly craved. I adventured on it, that I might acknowledge the encouragement given to my Ministry two years since, at a needful time by your Renowned father, now with Christ, who openly and really owned it almost oppressed, by willing, my labours at Kingston; of which poor labours, as they are mine, these are some of the fruits presented to your most serene aspect, and offered to the service of your faith. What remains, but prayers promised, that your life may be bound up in the bundle of life with the Lord your God; your person may abide in the secrets of the most High, hid there, even in his bosome-love in Christ; your heart may remain, large, wise, holy, humble, and believing; your eyes may see the great Council in Parliament assembled, full of grace and peace, the Lords and yours to his glory, and your abundant joy for the good of these Nations, and of the people of Christ in all the world; In you also through the advice of that your great Council, it may be manifest, that God doth and will still bless these Nations, and make them instrumental to the ruin of Romish Babylon, with all that belongs thereto, and that out of illuminated zeal for the Gospels, the Saints injuries, and blood, till the vengeance and recompense be rendered to her, double: which work shall be fulfilled in its time, by the Lamb, and his called, and faithful, and chosen. On which work your heart set, you have the Hosanna of him that waits for the mighty thunderings of the Hallelujahs, and is Your Highness' most obliged for the Gospels and the Public good, Richard Byfield. The CONTENTS. Chap. 1. AN Explication of the Text, in its dependence and manner of laying down, with three special observations, giving further light to the words, and with the four great truths of doctrine; three of them expressed, and the fourth strongly implied in the Coherence. Chap. 2. The first great truth which is this, that there is no salvation by the Law, or by any other means, save by Jesus Christ. Chap. 3. The second great truth, The fullness of salvation of sinners by Jesus Christ, and that set forth by many choice truths, which the Apostle in this Text takes for granted. Chap. 4. The fullness of salvation by Jesus Christ expressed, in the person who is the first efficient cause; he that provides this salvation; God, even God the Father. Chap. 5. The fullness of this salvation, in the Person who undertakes to work it out, even Gods own Son. Chap. 6. The fullness of salvation manifested in the way God taketh to save sinners by his Son. Chap. 7. The fullness of a sinner's salvation evinced in the outward cause moving God to give his own Son, and to take such away to save, which was, the impotency and impossibility of the Law to save, and the lost estate of the sinner. Chap. 8. The fullness of this salvation in the end of Christ's mission intended and attained, which was the expiation of sin, and the fulfilling of the righteousness of the law for and in the sinners that shall be saved. Chap. 9 The fullness of salvation shines in the person who maketh saving application thereof, dethroning corruption of nature, and ruling the whole man; even the Spirit; the holy Ghost; the Spirit of the Father, and of the Son. Chap. 10. The third great truth; the lively description of the persons that shall be saved, and do partake of this salvation by Jesus Christ, viz. They are such who walk not after the flesh, but after the Spirit. Chap. 11. The fourth and last great truth, which is, The fullness of the assurance, and of the consolation of those who are in Christ, and walk not after the flesh, but after the Spirit. THE Gospel's GLORY. ROM. 8. 3, 4. Ver. 3. For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. Ver. 4. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. CHAP. I. Containeth an Explication of the Text in its dependence, and manner of laying down, with three special Observations giving further light to the words, and with the four great truths of Doctrine, three of them expressed, and the fourth employed in the cohaerence. SECT. 1. THe whole Chapter is the Conclusion The dependence of the words on the former part of the Epistle. Their scope is comfort. of the large treatise and disputation of the holy Apostle Paul writing to the Romans concerning the Justification and Sanctification of believers in Jesus Christ. The Apostle draws up all that he had delivered in this Epistle, for the practice of the Saints, and especially for their consolation against all sorts of evils that may befall them in this present Two evils, sin and affliction. world. Now because there are two sorts of evils which assault their faith, and that sorely and dangerously, which are, the sense of the remainders of sin within them, and the manifold afflictions, tribulations and temptations that befall them from without: two evils, sin and the Cross; sin that dwells in them, and the Comfort in Christ to believers against both. Cross that attends them from abroad: The Apostle against both these doth exceedingly comfort all believers. And this he doth, not without cause. They that believe in Christ, do they not find sinful corruption working in them? and is it not as a law in their members? doth it not sometimes carry them away captives? and is it not always averse and adverse to their holy inclinations unto, and delight in the law of the Lord? Paul in his own person sets out the estate of a believer to be such, in the latter end of the seventh chapter. If this be the estate of those that believe, and that have in them the beginnings of grace and sanctification, How can they be comforted? for is not sin to be regarded? is not sin the more grievous, the more good and gracious God is to them? and ought it not so to be? do not their souls hate sin the more, and are therefore the more troubled because such corruptions stir in them, and break forth against God? the Apostle grants it all: but for full consolation sets Jesus Christ against this evil of sin, and asserts, that their sins shall not condemn them. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the spirit. This is handled from the first verse to the middle of the seventeenth verse. For the second evil: true believers are subject to persecutions & to afflictions before and above any others▪ they are the 〈◊〉 of contradiction, the very strife of tongues: how then shall they have comfort? Where is the gain of godliness? The Apostle saith, there is this certain truth full of Consolation, that all afflictions that can befall the believer, are so fare from prejudicing his salvation, that they promote and assure unto him his greater glory in verse 17. and this argument is continued unto the 31. verse. And then in the 31. verse to the end, the Apostle breaks out into a triumph of faith over both evil, sin and affliction; over all that may stand in the way of their comfort, not leaving until he hath raised them together with himself, in despite of all adverse things, to the height of one more than a Conqueror, and to the glorying of one that is fully assured. In the words of these two verses, The The dependence of the words on the former verses. To them that are in Christ, comfort against the evil of sin. proposition for comfort against the sense of sin laid down in the first verse is proved and demonstrated: and the meaning of the probation of that proposition given in the second verse, is also in these words cleared, [There is no condemnation to them that are in Christ Jesus]. That's the proposition, whereof these words in verse 3, 4. give the full demonstration; and 'tis this; In Jesus Christ their sins are condemned, and the righteousness of the Law which is the strength of sin, is fulfilled. What condemnation can there be where sin is condemned, and where all righteousness is fulfilled? and this is the true case of all that are in Christ; besides, they are under another law, even the command of the Spirit of Jesus Christ after whom they walk, and who from Christ is in them, lawing of them; So that they who are in Christ Jesus are not only under another Law, but the Spirit of life which is in Christ Jesus, and from him a their Head, and as the second Adam, is in them as a Law, even the Law of the Spirit of life which delivers them from the Law of sin and death: this is the sum of the second verse; what is this law of the Spirit? It is the Spirit of grace and What is the Law of the Spirit. What is the Law of sin. holiness dwelling in us by the Word of the Gospel, which hath in us the power and force of a Law. What is the Law of sin and death? It is the deadly power of sin, which hath in all men by nature the strength of a Law to command, and commanding reigns through the strength of the holy Law of God unto death or condemnation. Now (● observe how the third and fourth verses clear up this) nothing but the living spiritual law of the Spirit which is in Christ Jesus, can give a sinner, an Apostle, a Paul deliverance from the power of sin and death; but this can; this Law of the Spirit of life hath delivered me. This is thus made out. The Law of God could not do it, for that doth not give this Spirit: but the Gospel only can do it, because the Gospel giveth the Spirit, the Spirit of life which sets free from the Law and power of sin and death. This is the dependence of these verses upon the former. SECT. 2. The words are the sum of the Gospel, The manner of laying down the Doctrine of the Gospel here. 1. By prevention of an objection. Object. Might not the Law deliver a sinner? explaining the great mystery of salvation which God himself first preached in Paradise to our first Parents miserably fallen, which the holy Apostle openeth in this manner. He layeth it down first by prevention of an Objection; and then by reckoning up the causes of salvation; and lastly by reassuming the description of the persons that have their part therein. The Objection is this: How doth the Law of the Spirit alone deliver the sinner? might not the holy Law of God deliver from sin and death? Answ. The Law cannot deliver: The deliverance of a sinner from sin, and Answ. It is the thing impossible to the Law. from the damnation of sin, is that which is the impossible thing of the Law; that which is impossible for the Law to do. The Law is the holy Commandments of the Eternal God, Maker of all things: these discover sin, and condemn the sinner; but they deliver not from either. That which is of use, and is of this nature, to show and sentence for sin, cannot possibly work deliverance to a sinner; but it is the Gospel, that Law of faith, that discovereth a Saviour Jesus Christ, and in Jesus Christ, how a sinner may be made righteous, and so be delivered from sin; and how one condemned by the righteous Law, may be delivered from that condemning sentence, and so be set free from death which sin deserved: [God sending his own Son, etc.] where it appears that a sinner may be delivered from his sin, and made righteous, and delivered from the Law, and not condemned. [What the Law could not do, in that it was weak through ●●e flesh, God sending his own Son, etc.] The former Objection may yet be urged; for it may be said, the Law is righteous, and can it not then give righteousness and life? Answ. The Apostle explaineth the Yet the Law is in no fault. thing, and amplifieth it; the Law cannot do it: not that there is fault in the Law; this impossibility cometh through the weakness of mankind now fallen, who are not able to keep the Law. The Law is not weak, as if not perfectly righteous and holy; or as if it had not a promise of life annexed to it: but you are weak, who are not able to keep it. It is through man's weakness, who is not able to perform the righteousness thereof, that the Law is become weak: the perfect, exact holiness thereof makes through our weakness weakening it, that none can stand righteous by it, nor live by it. Hence ariseth the inpossibility of help by the Law. Thus the Law is still preserved honourable, and is magnified, when yet it cannot help us; and we are in the fault, the fault is wholly ours. Again, the Apostle displayeth the Gospel 2. By opening the causes of a sinner's salvation. glory, and displayeth the mystery thereof, by opening the causes of the salvation of a sinner. 1. The outward impulsive cause; the impossibility and impotency of the Law to save, through the impotency of man who stands bound to keep the Law; this is the external impulsive: this very thing that the Law cannot help us, but condemns our sins, and us for our sins, and curseth us; which is not through any fault in the Law of itself, but only by accident, by reason of our corrupt nature; this, this is that outward thing which moveth God to save sinners: that which might move God to come and execute the sentence of the Law, that moved God to provide a Saviour. That which the Law cannot do through man's default, that God doth by sending his own Son. 2. The efficient or working cause, the first working cause in saving a sinner; God. God set the accent there; it must be noted with emphasis, lift up the voice, and stay the heart upon that Word, writ it in great letters. It is not my observation that you must not slip over this one syllable, but the Apostles divinely inspired, as afterwards in this chapter when he saith, If GOD be for us: and again, It is GOD that justifieth. God against whom our sins are, God whose righteous and eternal Law we have rendered useless to an utter impossibility to do us good, and that for ever until He put us into another state; He is the first agent in the work of our salvation. 3. The material cause. What course doth God take to save a sinner? God sends his own Son. God's own Son doth take away sin by his passion, bearing our sins in his own body: his own Son in our flesh in which he was incarnate, kept the Law for us, and so the righteousness of the Law is fulfilled. 4. The final cause, which is this, Redemption is wrought by the Christ of God; that the righteousness of the Law might be fulfilled in us; in us, who have made the Law unable to do us any good, who have made it to the Law impossible to set us free from sin and death. 3. In us? may some say in whom? lest 3. By describing the persons for whom this salvation is wrought. we should be deceived herein to our everlasting undoing, while there is such a Gospel, such a Saviour, we have the persons described for whom all this is done. In us, who walk not after the flesh, but after the Spirit; that is, in us that believe in Jesus Christ: but because many do deceive themselves, in saying we believe, and do not believe; the Apostle useth not those words, but taketh up this description, which noteth out a believer by the Spirit he hath received, and the Spirit by the rule and dominion he hath now in and over him; and this rule of the Spirit over believers by this, that sin doth not now reign in them, though sin be in them; and the ruling of the Spirit, and the dethroning of sin by their walk: it is not ordered by the flesh, nor at the will of the flesh, but their life is ordered by the Spirit of Jesus Christ through the Word of this his grace dwelling in their hearts. Thus we see proved in these words, that there ●an be no condemnation to those that are in Christ; for though the Law would condemn them, because they are sinners, and there is sin in them that deserves condemnation, yet their sins being condemned in Jesus Christ by a righteous God, God may pardon them with the good leave of his justice, doing no wrong at all to the holy Law. SECT. 3. For the further opening of the words, here are Three things of special observation. three things of special observation. 1. The divers acceptation of the word [flesh,] in the compass of this Text. First, it notes mankind with all its abilities and excellencies upheld in men of 1. The word flesh, taken four ways here. God himself in his long-suffering since the fall, in these words [weak through the flesh,] Secondly, it notes out the humane nature as corrupted with sin, in the words [sinful flesh] for [the flesh of sin] that is, mankind such as sin hath made it, not such as God made it, soaked with sin, under the power of sin, weak frail flesh; the soul and its endowments beslaved to the flesh, to the senses, to the sensual apperite, to the things the outward man the flesh desireth, insomuch that the whole man may well be called flesh. Thirdly, It notes the humane nature, frail and mortal, but not polluted with sin. In the words [condemned sin in the flesh] that is, in the flesh of Jesus Christ. Fourthly, it notes the corruption or sinfulness of man's nature; in the words [walk not after the flesh.] Now from these several acceptations of the word flesh, we gather, Four observations from that. First, what man is since the fall of Adam. Take him with all abilities in his best estate here, out of Christ, he is but weak, frail, mortal and sinful flesh; mortal and sinful man: he is flesh, that is, carnal, sensual, and wholly corrupted with sin; he is utterly unable to keep the holy Law of God, to fulfil the righteousness of the Law, to make satisfaction to God's justice for the least sin, by all the righteousness he can by himself attain unto. And therefore wholly unable to escape condemnation. Secondly, We may here learn that the flesh, that is, man consisting of body and soul, though frail and mortal, even weak, dying flesh, enfeebled in his abilities and operations both of body and mind, is not in that regard sinful; for then the Son of God who became flesh, who took on him our nature, a true humane soul and body, and our nature infirm, frail and mortal, our very flesh and blood, must needs have been defiled with sin; but he knew no sin, he was the Lamb without spot and blemish: therefore the flesh, or body of man is not evil as it is flesh and blood, nor the desires, appetite or weakness, frailties and diseases that attend it, no more than the mind the top of the soul, the will and affections of the soul are in themselves evil. God is the former of our bodies, as well as the Father of our spirits; and God is not the Author of sin: this is diligently to be heeded against the dreams of most Heretics, old and new, against the general say of Philosophers, and the common and usual conceits all men have of the flesh or body, as if that were the evil sinning, blame-worthy part in them; but their souls, their hearts, their minds, the spirit of the mind, that they think to be good and holy, and to receive its defilement from the body. And therefore men place all Religion in some observations of abstinence bodily, bodily exercises, as, Touch not this, taste not that, and handle not the other; or in some neglecting of the body, macerating and punishing it, and denying satisfaction to the poor flesh in the natural desires thereof, unto which weak body there is an honour due: whereas all that defiles a man is from within, from the heart and soul of man, from these good hearts of ours comes all wickedness, as our Lord Jesus teacheth. Thirdly, here we are taught that there is something in man fare worse than death, mortality, frailty, or any disease or pain; even that which brought all this upon him, and that is sin which we make so light of; sin is the worst thing in the world; sin is fare worse than affliction, than all deaths. Fourthly, here may be seen how near the Lord Jesus Christ, the Son of God came unto us; he came so near, that he took to himself in nearest union, not only our souls, which are spiritual substances, but our very bodies; he took to him our flesh and blood; he took to him our whole nature, and that in the condition which sin had brought it unto; the very likeness of sinful flesh, our infirm nature; a soul subject to some kind of ignorance, to affections of love, anger and sorrow; a body subject to hunger, thirst, nakedness, cold, weariness; a frail mortal man he was, but wholly without sin: yea, tempted as we are, like us in all things, sin only excepted; he became flesh. He did not assume our nature as it was in our first Parents in their innocency, but as it is now since the fall; he came not into the world in the form of a King, or some great Monarch, or of an honourable person, or rich and wealthy; no, nor of a freeman, but of a servant; he became Phil. 2. 7. poor and destitute of all; naked flesh▪ 2 Cor. 8. 9 Behold the grace, the great love of the Lord Jesus Christ: behold it, till thy heart be lose from all that men here admire and dote upon, and begin to draw towards this Lord, the Son of the most High, who disdained not to come so low to seek after and exalt thee. 2. Here we have the persons distinct, 2. Three distinct persons, and works of those persons distinct, in a sinner's salvation. with their distinct workings, who are employed in the salvation of the Elect. 1. God the Father, he is sending his own Son; he is condemning sin, he is salving and keeping whole and untouched the righteousness of the Law. 2. Then the Son of God Jesus Christ, he is incarnate, he becomes flesh; he pays the price of Redemption by suffering the damnatory sentence of the Law, he fulfils the righteousness required in the commands of the Law. And lastly, The Spirit he unites to Christ, that this might he in us through faith; he applies and brings home with power all this that the Father and Son have done; he thrusts out the flesh, the power of corrupt nature: and regenerates, sanctifies and rules in them so mightily, that they walk after the Spirit. [In us, who walk not after the flesh, but after the Spirit.] Who 2 Sam. 7. 23 Deut, 33. 29 are like unto Gods chosen: who are thus saved of the Lord? whom God the Father, and the Son, and the Spirit thus redeem! for whom these three, yet one God do thus go forth and work, and are so employed to deliver from sin and damnation! Blessed and happy art thou, O Israel of God, whether Jew or Gentile, thus saved of the Lord! 3. We have also here the summary 3. The two ways given to mankind, in which everlasting life might be obtained. comprehension of all the ways that ever God gave to mankind to obtain life by, that is, the Law and the Gospel. We have likewise the only way by which mankind fallen can possibly be delivered, and obtain everlasting life, which is the Gospel. And further, how these two, the Law and the Gospel mutually do work: The Law comes, but is found weak, unable; and the deliverance of a sinner thereby, a thing impossible; yet this Law takes off the sinner from his great confidence, leaves him at a loss, shuts him up to Christ, and to faith in him, when that shall come to help. The Doctrine or Law of Faith in Christ Jesus, that establsheth the Law every way, and doth that for the sinner which the Law could not do. By it, God's love, and Christ Jesus the Son of God the Saviour, God in Christ is made known, the Spirit is given, the flesh o● corruption of nature subdued, righteousness fulfilled, sin condemned, and the sinner saved. And withal, the words are so composed, that the sum of the Gospel is briefly, orderly, plainly, practically (or as it may and must fall into practice) and fully set down here to our edification and consolation abundantly. SECT. 4. Having thus fare unfolded the words; here are four precious and important 4. grand truths. truths, three in the text, and one in the context. We have three most glorious and necessary truths of greatest moment that can concern us and our salvation, and the assurance thereof, laid down in open and express words. 1. The impossibility of a sinner's salvation by any means save by Jesus Christ. 2. The absolute fullness of a sinner's salvation by Jesus Christ. 3. The lively description of those among sinners who do obtain salvation by Jesus Christ. And then in the connexion of these words with the former, we have a fourth doctrine of excellent worth, viz. 4. The fullness of their assurance to be out of the reach of condemnation, and to be in the estate of salvation, and the fullness of their consolation who are actually in Christ. First, The impossibility of the salvation of a sinner by any means saving Jesus Christ; This the Apostle teacheth when he saith, [What she Law could not do] It is that which the Law cannot do. It is (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the impossible thing of the Law. When he also saith further [In that it was weak] he teacheth that the Law is weak, and so is unable to give life, righteousness and salvation to a sinner, and to deliver him from the Law of sin and death. This is that thing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in which it is weak. The Law is a perfect rule of righteousness: It commands well. It is a holy and exact sentencer of the disobedient, it judgeth righteously; but as for deliverance and salvation there it leaves a man that hath sinned, and to that work it is utterly weak: that is the thing in which it is weak; therefore this impotency of the Law demonstrateth the impossibility of the Law to deliver a sinner, And then when he saith [through the flesh] that is, man, since the fall, taken with all his best abilities, and they and he in them upheld by God the Creator in riches of patience, and in riches of goodness, and having in him the light of natural principles, and with him the book of the Creature to read; and not only the work of the Law written in his heart, but also the Law given to him from God by lively voice, and written in Tables of stone, and perpetuated in the holy Scripture; man thus sustained and furnished with his utmost improvement which he can make of the same, is but flesh, weak flesh, so weak that he hath brought this impotency and impossibility upon the Law; the good, holy, spiritual and righteous Law of God which had the promise of life annexed to it. Now through the flesh, through man who is weak, the Law becomes weak: and deliverance from damnation and from sin is that impossible thing of the Law, which man cannot have by the Law; thus this gate to life is fast shut; yet the Law is set up in its due worth and power: and man cast down under his deserved blame: man is laid dead to the Law, and the Law dead to man as to the matter of righteousness and salvation. Therefore also it unavoidably followeth that no other creature, nor means can deliver a sinner: for what means (setting aside Jesus Christ) is comparable to the Law? or what creature is above the Law? this is the first doctrine. 2. As for the second, The absolute fullness of a sinner's salvation by Christ; this is demonstrated by six powerful arguments. For 1. It is GOD that provides this Saviour the Lord Jesus, and the salvation that is in him; God sent his Son. If GOD will save, who can destroy? God, the Lawgiver offended, the person against whom all our sins are. 2. The person undertaking the work, It is Gods own Son. If he undertake it by whom the worlds were made, the Son of the Father's love, What a salvation must it needs be? and who, who or what shall condemn? 3. The way God took to save by him; it is unspotted, perfect and complete; this way was 1. By designation of him to the office of Mediator and Saviour, and to the works of that office. God sending his own Son. Sending noteth the Commissionating, and actual employing in the execution of some function and work to the which he that is sent was fore-ordained, selected and called; and all this designing of the Son by and from God is of his mere grace and infinite good pleasure within himself. 2. By his Incarnation, God sent his Son in the likeness of sinful flesh; here is a suitable Mediator and Saviour, one that hath all right, for he took to him flesh and blood, and all ability, for the Son of God became flesh. 3. By allotting the business concerning which, and for which he is sent. It was sin. God sending his Son for sin. Sin was that concerning which he came; the business he was employed in: to be a sacrifice and propitiation for sin (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) the foulest thing in the world, fouler than hell; he is sent about sin to take that away, to take it on him, on his own body, on the body of his flesh. God sent him charged with sin, with the iniquities of all his people. God sent him as he that had before all worlds engaged himself for sin to take it away. Go out of heaven, out of his Father's bosom he must for the business of sin; for sin lay upon him, and since he had undertaken the debt, no rest could there be to him, till he had paid the utmost farthing. It was much he should be sent in the likeness of sinful flesh, but behold God sending him so, and concerning s●nne [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and for sin. What business what work is here for Gods own Son to be busied about, and to have any thing to do withal? 4. By course of justice. God condemned sin in the flesh, or, in that flesh, viz. which his own Son had at the Father's sending, taken upon him. The Syriac readeth, in his flesh. The Son of God saveth by making satisfaction to God's justice. God condemneth sin in the flesh of his Son, and so there is no condemnation to the sinner; the Son●e of God in his flesh suffers, sin is said upon him; and salvation is brought by redemption, by ransom, by payment of the debt fully charged and exacted. God is gloriously and infinitely just in the act of saving a sinner. Sin is damning, but in the flesh of Ch●ist sin is damned; God condemns it there. Now, the condemnation of sin, is the indemnity of the sinner. In these four you have the way God took to save a sinner. 4. The outward moving, or impulsive cause, because that the Law could not help, and because that man had made that way to life by the Law impassable, that was it that moved God thus to save. The impotency of the Law, made weak by man. What the Law could not do, God would do. Our undone condition, our irrevocable estate by our own default, moved God to save. This is also to admiration, and of strong consolation. 5. The end aimed at and attained. The end of Christ's mission, incarnation, and passion, [That the righteousness of the Law might be fulfilled in us.] In the Law there is the righteousness of the commands, and the righteous, just, damnatory sentence of threaten against the transgressors of those holy commands. Now God sent his Son, and held the course in laying our sins upon him, that the whole righteousness which the Law requireth of us, might be fulfilled in us who are in Christ by faith, whiles by Jesus Christ it is fulfilled for us, and for our sakes, in our room and stead: and so the Law is, while fulfilled for us, fulfilled in us who are in Christ by faith. And then secondly, the holiness and righteousness of the precepts is fulfilled in us, whiles by this faith which unites us to Christ, receiveth his Spirit, draweth from Christ sanctifying grace, and purifieth the heart, a new obedience in all uprightness and integrity respecting the whole Law is begun, and more and more increaseth in us in this life; & is of that growing nature, that it will go forwards, hold on, fight out its way, persevere and overcome, and at last be perfected in glory; thus the righteousness of the Law is in us; by faith Christ's righteousness in obedience and sufferings, for us reckoned to us as ours, and by the same faith holiness in truth begun, and growing up to perfection in us. See here the Gospel fights not against the Law, as the Law is not against the Gospel. The Gospel acquits those whom the Law pronounceth guilty, but not as considered nakedly in their guilt; that were against the (Jus) the right of the Law, but by the intervening of, and the guilty considered in the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the price, and satisfaction of the Son of God; and this is agreeable to [the jus] the right of the Law. The Gospel sets them free from condemnation notwithstanding their sins, because it brings in God condemning their sins in the flesh of his Son, and the Son bearing the condemnation of sin laid on him of God, in his own flesh. The Gospel while it acquits from the Law, purifieth the sinner, and gives him an heart and power to judge himself, to love the holiness and righteousness which the Law requireth, and in this work upholds him with delight in the inward man till holiness be perfected. So the Gospel fulfils the Law every way, in Christ and in us, fulfils the righteousness of the Law for us, and in us; and while for us, in us. 6. The person applying, and the manner of application of this salvation, even the Spirit, the Spirit of Jesus Christ, who (in all those that are delivered from condemnation by Jesus Christ) is uniting them to Christ, and regenerating and sanctifying them. This Spirit sets himself up in the throne, and pulls the flesh out of the throne, and he reigns in them, and orders their lives. This person, even the holy Ghost, and his work making this salvation to come home with saving efficacy, is mentioned implyedly in these words [In us, who walk not after the flesh, but after the Spirit.] Thus the Apostle hath set out lively the second great Doctrine. The third is a description of those for The third. whom God sent his Son to become flesh, to condemn their sin in his flesh, and to fulfil the righteousness of the Law in them: these persons are plainly and lively described thus, they are those who walk not after the flesh, but after the Spirit. They are known by their walks, that is, by the tenor and course of their lives, in which they deliberately set themselves with continuance and progress: which course of life is framed after the guidance and rule not of the flesh, that is, of their corrupted nature, but of the Spirit, that is, the Spirit of Christ which by the Word ingraffed in them, dwells in them, and orders their conversation. 4. We have also a fourth point of excellent worth for the comfort of sin-burdened and mortified souls, which the word of connexion, for, leadeth us unto. There is no condemnation to them that are in Christ, though there be much sin in them; for the Spirit of life in Christ Jesus, and from him coming into them, is as a Law that hath delivered them from the Law of sin, and so from the Law of death: and all this is most evident; for, in Christ their sins are condemned, and they justified and sanctified: for see, they, as men set at liberty, do walk after the Spirit, and not after the flesh. This then is the precious truth which lieth in the coherence concerning the riches of their assurance and consolation who are in Jesus Christ. The sins of those that walk after the Sp●r●t shall never be to their condemnation, neither shall hinder from them the benefit of all the salvation that cometh by Christ: nor ●et ought they in the least kind to hinder their full assurance, their comfortable walking in their obedience, their constant combating against the flesh, nor their full dedition to the Law of the Spirit of life, as to that which will give them full deliverance from the Law of sin and death. CHAP. TWO, Containing the first great truth, which is this: that there is no salvation for any man by the Law, or by any other means save only by Jesus Christ. SECT. 1. Having drawn up four choice truths of saving knowledge absolutely necessary to everlasting blessedness and sound comfort, compactly delivered by the holy Apostle in this portion of Scripture; I 1. Doct. No salvation but by Christ. Gal. 3. 21, 22. come now to handle those four truths at large: the first of them is this. There is no salvation for any man by the Law, or by any other means whatsoever, but only by Jesus Christ. If there had been a Law given which could have given life, Verily righteousness should have been by the Law: but the Scripture hath concluded all under sin, saith this Apostle, that the promise of faith of Jesus Christ might be given to them that believe; These are opposite; the Law and the Promise; the concluding of all under sin and the giving of life and righteousness; the faith of Jesus Christ whereby we believe, and the works of the Law; the giving of the promise which is a reward reckoned of grace to him that believeth, Rom. 4. 3, 4, 5 and the paying of a debt which is a reward to him that worketh. If then the Law could save, there had been no need of the Promise; the Promise were in vain; nevertheless the Law is not against the Promise, but it shuts all men up to the Promise, where life and righteousness is alone to be had by believing in jesus Christ. But may there not be found some other name besides, or together with jesus Christ by which a sinner may be saved? for answer, hear the Apostle Peter as the mouth all the rest of the Apostles, sa●ing to all men, and to all the people o● Israel: Jesus Christ Acts 4. 10, 11, 12 of Nazareth, whom ye crucified, whom God raised from the dead, is the stone which was set at n●ught of you bvilders, which is become the head of the corner: neither is there salvation in any other; for there is none other name under heaven given amon● men, whereby we must be saved. Let us yet see how all things are utterly unable to save a sinner. SECT. 2. First, the Law cannot deliver a sinner; 2. Not by the Law Moral as a Covenant. Rom. 10. 5 Gal. 3. 10. not the Law moral; neither as it a Covenant given to mankind; which saith, Do this and thou shalt live: for so man being found to fail in doing, he falls from the promised life; and on the contrary, the Law having this penalty covenanted, cursed is every one that continueth not in all things written in the Law to do them; every sinner falleth under the curse; as many therefore as will stand by the Law, must of necessity fall under the curse. But may A Commandment not the Law as it is a Commandment, deliver us from sin? no, neither as it is a holy Commandment can it do it; for so it manifesteth sin; by the holy Commandment, we come to the knowledge of sin, which is nothing else but a swerving from that Ceremonial. Heb. 9▪ ●, 9 24 Col. 2. 17. perfect rule; nor can the Ceremonial Law deliver the whole excellency of that Law consisteth in signifying and shadowing out ●esus Christ. The Sacrifices there commanded did make nothing perfect, they took not away sin, for than they needed not to have been offered up to God again and again; their washings and sprinklings did not cleanse the conscience, that Heb. 10. 1, 2, 3, 4. Heb. 9 9 Heb. 10. 5. 6. Psal. 40. 6, 7. Gal. 3. 24. whole Law was a carnal commandment; God while he required them, rejected them as insufficient: this was their right use, to lead them to Christ, and to teach that salvation was to be had in him only, and not in them. Again, as for the moral Law, these two things the Scripture affirms concerning it. 1. The Law cannot save. 2. The Law cannot save. Irenaeus lib. 3. adversus Haer. c 20 Veniens lex quae data est per Moysen, & testificans de peccato, quoniam peccator est (Adam) regnum quidem ejus abstulit, (Adae scilicet) latronem & non regem eum detegens, & homicidam eum osteodit. Oneravit autem hominem, qui peccatum babebat in se, reum mortis ostendens eum, spiritualis enim cùm lex esset, manifestavit tantummodo peccatum, non autem interemit: dominibatur peccatum, sed homini. Nor was given of God to save. The Law was never given of God to that end that a sinner might thereby be saved. The Law cannot save: for, First, the Law commands righteousness, but giveth no strength to do what it commands, nor restoreth any lost strength. The Law promiseth life, but it is to him that perfectly keepeth it; It promiseth no good to a sinner. Secondly, none can keep the Law, therefore none can by the Law attain to righteousness through the weakness of the flesh, the disability of frail man to continue in all to do it, the Law is become impotent for justification. And without righteousness it is impossible there should be life; or that there should not be death and the curse. Thirdly, If a sinner could keep the Law for time to come, yet by the Law no good to him; because he must first answer for his former transgressions, and die the death, accursed of God his Maker because of them. The Law was not given of God, that righteousness and life might be Rom. 3. 20 & 7. 7. Ver. 9 14. & 7. Ver. 13. obtained thereby: but it was given, that by it a sinner might come to the knowledge of sin; that he might know what is sin; that lust, or coveting is sin; that our natures are wholly polluted, and that we For what ends the Law was given. are carnal, sold under sin, who can hold no proportion to the platform of righteousness which the Law delivers, and who have on us a very necessity of sinning; and that he might know the sinfulness of sin. It was given, that it might work wrath; that is, the sense and apprehensions of Gods deserved wrath. It was Rom. 4. 15. given, that the perfect holiness, and exact rigour of the justice of it might batter down all confidence in humane goodness, power of freewill, works of our righteousness; privileges external, or any of our performances; and pound to pieces all confidence in the flesh. It was given, to provoke sin. It was given, to Rom. 7. 8 convince of our utter disabilities. It was given, to arrest, attach, imprison the jolly Gal. 3. 22. secure sinner, and to conclude all under sin, that they might be glad to come to Christ in the promise. It was given, that through the Law, we might for ever Gal. 2. 19 be dead to the Law; therefore the Law is a kill letter, (not a dead letter, no 2 Cor. 3. 6, 7. part of the Word of God is a dead letter; for than it could not be of such power as to be a kill letter) and the Ministry of it, is the Ministry of death and of condemnation. Lastly, It was given, that unto those that being dead to it, and brought to faith in Jesus Christ for righteousness and life, it might be a rule of holy life, a light and lamp, and the royal Law to guide into all well-doing; and contains the good, acceptable and perfect will of God. Now for the use of this The use to be made of this. 1. truth; first, This confutes and condemns the folly of divers sorts among us. 1. Of those that think to be saved by their good meanings, good intentions or purposes; their prayers, and the works of righteousness which they have done, or intent to do. 2. Of those who think to be saved, because they hope they do no body any wrong; or because they are, as they call it, of a good nature, and of a gentle, good and loving disposition, and of a sweet temper: or because they break not out into great and notorious sins, of theft, murder, adultery, profane swearing, and cursed speaking, with the like: or, if they have been guilty of such staring abominations, yet they do many good works, which set against their evil works will answer for them, and they are persuaded will weigh them down: or, they rest upon their civility and morality with the love and good report of all their Neighbours. 3. Those also that think to be saved by a devotion taught by the precepts of men, or by observing a form of Religion and of Godliness. 4. Those likewise are condemned here, who hold and teach, and seek justification by works; these so remaining can never Rom. 9 32. & 10. 3, 5, 6. attain to the righteousness of God, which is not a righteousness of works, but of faith. Secondly, This also teacheth the true Use 2 and right use of the Law, as to the point of life and righteousness, of justification and salvation; which is briefly delivered by Paul, who in his own person gives us one that is taught of God thereby, when he saith, I through the Law, am dead to the Law, (never more looking for righteousness and justification of life that way) that I might live unto God, Gal. 2. 19 No life but through this death; never thus dead but through the Law when it comes; the Law comes, sin revives, and we die; and this dying is the way to life, even to a living unto God. SECT. 3. Secondly, No sinner can work his own 2. A sinner cannot save himself, for six reasons. deliverance; for, 1. We are weak and without strength, Rom. 5. 6. There is no strength in us to fulfil the Law: no strength to satisfy the justice, and so turn away the wrath of God: much less is there strength in us to recover our lost integrity, nor to keep it, if we had it again restored to us: no strength to help ourselves, to meet the Lord in the ways of his saving grace, or to choose and walk in the way that is called holy; no strength for any service unto God. 2. We are flesh, and in the flesh; that is, wholly corrupted with sin, under the power and reign of sin; the poison of the Old Serpent hath run like water into our bowels, and like oil into our bones; from the spirit of our minds to all our outward members we are leprous, all unclean, and soaked in iniquity, conceived in sin, and shapen in wickedness: we Rom. 5. 6, 8. are sinners and ungodly, when God in Christ by his death comes in love and ●ity to redeem us; we lie in our bloo● until he saith to us Live; we are dead in sin and trespasses, till he quicken us; and how can such please God? they cannot do Rom. 8. 8. it. 3. We are enemies unto God; our Rom. 5. 10. & 8. 7. Col. 1. 21. 2 Cor. 10: 3, 4, 5. wisdom, our savour and smatch is enmity unto God. We are enemies in our minds, because they are on evil works; our principles, our thoughts, our reasonings, our imaginations are high things lifted up in rebellion against the knowledge of God, and the obedience of Christ: and as strong holds fortified and kept in a desperate War against the Spirit of the Lord, which in the Ministry even of the Gospel comes forth to bring us into a blessed captivity, and subdue us and our very hearts (the worst part of man) unto himself, and to his obedience; the carnal mind of man is not subject to the Law of God, neither can be; there is no good to be done with it; put it off, Rom. 8. 7. mortify it, crucify it, crucify the flesh with the affections and lusts thereof; for that is all the good that can be done with it; good it will never be: but we must be in the Spirit, and the Spirit of Christ dwell in us to enable us to such work, or else we have no will, no heart to it. Rom. 8. 13. Oh then how fare are all men from any ability to work their own deliverance! 4. We see not our sinfulness, nor our misery: nor can, nor will be brought to see it by any other means than by the Scripture, the written Law of God, which is the only glass in which we can truly see ourselves, James 1. 23. Rom. 7. 7. 5. Though the Law hath not lost its rectitude, yet our weakness to keep it maketh the Law (by accident) to be the more against us. And 6. Notwithstanding all this that hath been spoken, we yet are full of high thoughts of ourselves, we are proud and secure sinners; and are naturally bend to seek to establish our own righteousness. For the use of this, The consideration The use of this. hereof should take us wholly off our own legs, and bring us to self-denial. It should cause us to deliver up ourselves to the Law, that we might be throughly convinced of these things, and that the Spirit might be in and through the Law, a Spirit of bondage in us, and we might be glad at heart of a Saviour that can deliver us. SECT. 4. Thirdly, No mere creature can possibly 3. No mere creature can save a sinner, for six reasons. Matth. 16. 26. 1 Pet. 1. 18▪ deliver us; for 1. No creature is above the Law. If the Law of God cannot give life, it is not in the power of the creature to do it. The Creator alone is above the Law. 2. No creature, nor the whole Creation hath in it a worth to be a price of value for a soul. All the treasures of both the Indies, all things in this world, because corruptible things, are not so excellent as a soul: and the price of the Redemption thereof at the hands of God is too high for men and Angels: it ceaseth for ever in respect of the creature, Psal. 49▪ 6, 8. 3. Whatever any creature can do, he owes it for himself, and does but his duty. 4. Grant yet, that some creature could give help, could there be any salvation? for then, for this very cause we should be servants unto the creature; and this were to bring us into bondage, and not into liberty: they are not their own who are bought with a price; if the creature did lay down the price, we were the creatures servants, which to be, is absolute slavery. 5. Our evils are greater than can be removed by creatures; yet removed they must be, if any of us be saved; and our good, that we may be happy, is greater than can be by them communicated. The evil is, the infinite wrath of God, the guilt and damning nature of sin standing in force, and confirmed by the strength of an eternal perfect Law, the Empire of sin and death, the power of the Devil that strong armed man of whom we read, Luk. 11. 21, 22. The good we stand in need of, is a righteousness above the righteousness of the Law; a Resurrection as well spiritual as corporal; the communication of the divine nature, eternal life, and a blessedness excelling the blessedness of Adam in Paradise, and a Kingdom which cannot be shaken. All and every of these are beyond any created power to give or take away. 6. No creature could ever think of the way, manner or means whereby we might be delivered. The world, in the wisdom of God, upheld for some thousands of years in its wisdom and abilities, by its wisdom knew not God, much less could find out the way of peace and ●reconciliation for sinners with the God that made them, 1 Cor. 1. 21. Markinde was continued, and their rational power sustained, and the work of the Law written in their hearts was apparent in them, and yet, with all the glory of God in his works of Creation and general providence preaching to them, they perished in their vain imaginations; and professing themselves wise in searching to find out God, they became fools, corrupted God's glory, and turned his truth into a lie unto themselves, Rom. 1. 21. & 2. 14. And as for the holy Angels, they could not find out the way of man's reconciliation; for they come to know it by the Church, Ephes. 3. 10. SECT. 5. And fourthly, as for any other means; what can enter into man's heart, but the 4. Nor any other means. offering of Sacrifices, even to thousands of Rams, or ten thousands of Rivers of oil, a thing impossible to be had: or the giving of the sons of our bodies, for the sins of our souls, a bloody and as fond as desperate a course, or the building of Temples to God? but all these, with such like, God rejects, Micah 6. 6, 7. Isa. 66. 1, 2, 3. Now these are the uses unto which we should put this Doctrine. The use of this. First, to show our lost estate by nature, to put us all among the lost. All men are helpless and hopeless in respect of themselves or any other creature. Secondly, To strip us of all fig-leaves; lay us naked, and to shut us up to Christ. Thirdly, To endear Jesus Christ unto us, that we may say, Give me Christ, or else I die. And fourthly, to form us to a readiness to be any thing that God would have us to be, that Christ may be ours. CHAP. III. Containing the second great Truth, which is, the fullness of the salvation of sinners by Jesus Christ; proved, and set forth by many choice truths which the Apostle in this Text taketh for granted. SECT. 1. THe second Doctrine is this. There is absolute fullness of salvation for sinners in Jesus Christ. In Doct. 2 There is fullness of salvation in Christ for sinners. Proved, 1 Cor: 1. 30. him there is a redemption plenteous, Psa. 130. 7. and eternal, Heb. 9 12. salvation to the utmost, Heb. 7. 25. in him an everlasting righteousness, Dan. 9 24. in him righteousness and strength; he is made to us of God, wisdom, righteousness, sanctification and redemption what can a sinner need (and yet his needs are unspeakable) but they are all exceeding abundantly in glory to be supplied in Christ? A sinner, a most imperfect nothing; yet if believing, he is complete in Christ; in him it pleased the Father Col. 2. 9, 10. Col. 1. 19 Joh. 1. 16. that all fullness should dwell, that out of his fullness poor needy sinners might receive even grace for grace, grace answerable to that which is in Christ the head of his body the Church; grace upon grace, more and more still; he it is who came by water and blood; all sorts of taking away sin is in him, the whole of legal ablutions 1 Joh. 5. 6. Joh. 3. 34. Rom. 5. 21. and cleansings, and he hath the Spirit not by measure. Grace reigns over sin and death, through righteousness unto eternal life, by Jesus Christ our Lord. To open this; that this fullness of salvation Opened. may appear, I shall follow our Apostle in this Text. Two ways it may be set forth. First, In the most excellent truths intimated, pre-supposed, and taken for granted, as bottom, substrate, and foundation, or ground truths, upon which his frame of declared Doctrine of the Gospel here delivered is built. Secondly, In the six special heads expressed, which before were pointed out. SECT. 2. The Truths taken for granted and intimated are these. First, That even the Elect of God, and 1. By five truths taken for granted here in the Apostles words. the Redeemed by Christ, are by nature in the same condemnation with all others of the children of Adam; for they are flesh, weak sinful flesh; they are unable to keep the Law, unde● sin, and under the curse; for whom God sent his Son, the Law being unable to help them, and their deliverance being that thing which was impossible for the Law to do. Although all men are not Reprobates, yet all by reason of sin are reprobable. Man in himself hath no cause of glorying; and as to God, no cause of complaining. To the Elect man is there undeserved grace; and to the Reprobate is there deserved punishment▪ The Elect and Redeemed remain, till their effectual calling, in themselves miserable, carnal, alienated from Ephes. 2. 1, 2, 3. the life of God, dead in sin and trespasses, the children of wrath, even as others. In them are no propensions, inclinations, or foregoing dispositions to receive grace, not one of them was ever able to raise up himself to meet God in the ways of his grace. God never gave Christ to any because he was better than others, nor sent the Gospel to any because they would give it better entertainment. This only may be said of him which is true of any other man, that being a reasonable creature, and not a stock, or a brute beast, he is a subject upon which the glory of God and his Image may be reestamped; but for any goodness, or less guilt, God finds them all in their blood, and wallowing in their filth, none righteous, no not one; all altogether unprofitable and abominable. Secondly, That condemnation, death and hell have their power from sin: and sins strength to condemn lieth in the Law and in the righteousness thereof; for mark here, God to deliver from condemnation, condemns sin: and sin being the swerving from the righteousness of the Law, for which the Law sentenceth the Transgressor thereof with the curse, sin is then utterly gone, when the righteousness of the Law is every way fulfilled. God therefore purposing to deliver, fetcheth out the very heart of sin, and taketh it quite away by providing that the Laws righteousness be fulfilled. Hence it is manifest that this is an undoubted and first truth, that the Laws righteousness is the strength of sin. The sting of death is sin, and the strength of sin is the Law, 1 Cor. 15. 56. Full salvation can no other way be wrought, but by unstinging death, and by fulfilling the Law; which is the only way to pluck out death's sting: let this be done, and the deliverance from sin and death is full and complete. Thirdly, That mercy in God cannot make him like of sin, or blind him that he should not see it, and the sinfulness of it; or cause him to dislike the righteousness of the Law, and of the just sentence thereof: because God cannot forgo his holiness, justice and omniscience. God condemned sin, that the righteousness of the Law might be fulfilled; he condemns sin, he provides that the Law be fulfilled, and so he saves the sinner. Fourthly, That the benefit of Gods saving love, and of the Redemption by Christ, and of the Gospel, is never to any man actually, till it be in him; and if never in him, never was it to him intentionally. God and Christ never intended life and righteousness to those in whom he never fulfils it. This is taught in the words [in us.] SECT. 3. And fifthly, As the ground of the whole work here declared, and as the foundation of the Apostles argumentation, this is taken for granted, that God of his infinite goodness was resolved to save some sinnets out of fallen mankind, and to give unto them eternal life. Of this the beloved disciple speaketh, in 1 Joh. 5. 11. This is the record that God hath given to us eternal life; and the reason thereof is nothing in the creature, but it is that in them whom he shall save, Ephes. 1. 6, 7. & 2. 7. Ephes. 3. 10. 1 Pet. 1. 12. Gen. 17. 1. Heb. 6. 18. he might show forth the glory of his mercy, love and grace; the glory of his manifold wisdom, of his power, of his holiness and justice, while his grace doth superabound, Rom. 3. 24. and in all, the glory of his immutable counsels and decrees, which no length of time, wickedness and unfaithfulness of man, power and policy of Satan, cords of death, depth of the grave and hell can hinder from taking full effect and accomplishment. The sum is this; sin is sin: the Law is the Law; God is God; the persons to be saved as miserable, vile, filthy and guilty as any: and yet God's mercy magnified, Christ's grace exalted, the sinner saved, and while saved, not left carnal; but all that is done for him, hath its holy and blessed work in him. These things premised, consider now the six particulars expressed by the Apostle, and then you will see here omnimodas salutes, all sorts of salvations, salvation from sin, the curse of the Law, death, the grave, and the wrath to come, salvation of the soul, and of the body, salvation eternal, salvation to the uttermost, salvation full, and attaining its end. CHAP. IU. Containeth the fullness of salvation by Jesus Christ, expressed by the Apostle, in the person who is the first efficient cause; he that provides this salvation, which is, God, even God the Father. SECT. 1. THe first truth the Apostle fixeth us upon 2. By six truths expressed, as 1. God is he that provides this salvation. expressly, demonstrating the fullness of salvation for sinners to be had in Jesus Christ, is this. God is the first mover; the primary efficient of the wonderful work of saving a sinner, [God sent his own Son.] Here gins the excellency and fullness of salvation for sinners through Jesus Christ, that it is God that provides it. Isa. 43. 13. If he work, who shall let it? what God doth, is for ever; what God doth, is done Eccles. 3. 14. indeed; his work is perfect: nothing can be put to it, nor can any thing be taken from it: upon this word, GOD, must we must put our accent, it is written with emphasis, as the Apostle in ver. 33. of this Chapter fastens us upon this thought, saying; it is GOD that justifieth; so here, GOD sending his Son, condemned sin; this than is of high and serious thought. What hath this of consideration in it? and what conclusions flow from hence? dwell awhile on these two. (1.) What matter of due and high What matter of highest consideration is in this; seven fold. Ps. 83. 18. Rev. 1. 4, 8 Exod. 3. 14 consideration is there in this, that GOD is the worker here? this word GOD carrieth our thoughts, 1. To the true God, Jehovah, the one only God, whose name alone is J●hovah, the force of which name is delivered thus in the New Testament, which is, which was, which is to come; who is, I am, that I ●m; who hath his being of himself, and giveth to all things their being, who gives a being to all his words which he speaketh, and to his gracious promises in their season, so that no tittle of 1 King. 18. 39 them shall fall to the ground; this Jehovah he is the God, he is the God. All other whom men call God, are not God by nature, they are but either the creatures, or the inventions of their own brains, the work of their own hands: they are Idols, and an Idol is nothing in the world, it hath no deity at all, and therefore as such, 1 Cor. 8. 4, 5. it hath no being at all; and having no being, it can do neither good nor evil, it is profitable and good for nothing. God Jehovah, he who is, and none besides him, he gives this Saviour, and therefore his who are taken into this Covenant of Mal. 3. 6. salvation, are not consumed, nor can ever perish. 2. To God as the Majesty offended, as he against whom all our sins are: who might have glorified in his justice upon the sinner; but mercies to forgiveness and to eternal life do please him. Who can of right remit, because the wrong is against him, against him only; if he acquit and justify, who can lay any thing to their charge? if he be for the sinner, Psal. 51. 2. Rom 8. 33, 31. who can be against him? 3. To God as clothed with all his Attributes, with all his Essential glory. In this salvation through the Lord Jesus Christ, look upon his Almightiness, or All-sufficiency; he cometh forth and saith to his poor cteature, the sinner whom Gen. 17. 1. he calleth, I am God Almighty, I am God All-sufficient, to me nothing is hard, nothing impossible; have me and thou hast enough, thou hast all, thou needest not go out to any other, nor be to seek, and at a loss for any thing, or in any estate; look upon his Infinity or Infiniteness, the Alpha and Omega, who hath Phil. 1. 6. begun and will perfect his work. Behold his Eternity, is he not from everlasting Hab. 1. 12. the Lord their God, the●r holy one? they shall not die. All the greatest enemies, the mighty Lord God hath ordained and established but for the correction of his people. Behold his unchangeableness; Heb 6. 17. Numb. 23. 19, 20. the immutable God is willing here to show unto the heirs of promise, the immutability of his Counsel by interposing himself by an oath; he will not repent of this his Word: and no conjuration can reverse it; hear what he saith, I will ransom them from the power of the grave, I will redeem them from death; O death, I will be thy plagues: O grave, I will be thy destruction: Repentance shall be hid from Isa. 64. 5. mine eyes; this unchangableness causeth continuance in his saving ways when his people raise his wrath against them, and they ought to say thereupon, we shall be Jer. 31. 20. saved; this unchangeableness shines in the sounding of his bowels towards them repenting: and though their provocations are such as would weary and tyre out Hos. 11. 8, 9 any created patience, yet he is God, and not man; the thoughts of giving them up, turn his heart within, and his immutable counsel makes his repentings to be kindled together: so far is repentance from God; his gifts and calling are without repentance. Rom. 11. 29. Mat. 3. 17. & 17. 5. Zeph. 3. 17 Tit. 1. 2. Isa. 54. 9, 10. Jer. 31. 35, 36. Psal. 89. 33, 34, 35. Isa. 47. 4. Isa. 57 15. In this his beloved Son he is for ever well-pleased; he rests in his love. Behold his truth, God who cannot lie hath promised eternal life; and his faithfulness, he cannot deny himself, 2 Tim. 2. 13. This Covenant is as the waters of Noah unto God; more stable than the Mountains and Hills; as sure as the Ordinances set with the heavens: God's holiness is here pawned; in this redemption it is most gloriously manifested. Consider his holiness, who only is holy, and therewith his height and loftiness, and never the like manifestations of lower condescensions then in this work of saving the poor humble sinner; he is the holy one of Israel; never the like manifestation of holiness as in this work, though God be holy in all his works, and of purer eyes than to behold iniquity with any liking; here the glory of his wisdom is Rom. 16. 27. illustrious, the only wise found out this way: no Angel of light, none of the 1 Cor. 2. 7. wise of the world could ever have thought of it. It is the hid wisdom of God, wisdom in a mystery; the contrivance is such, that when it is made known, all the Eph. 3. 10. 1 Pet. 1. 12 Eph. 1. 9 1 Pet. 1. 2. 2 Tim. 2. 19 1 Cor. 3. 19 Isa. 44. 25, 26. holy Angels admire it as the manifold wisdom of God, and are never enough satisfied in the delightful viewing of it, and prying into it; the whole business is of deep mysterious wisdom; all is according to foreknowledge. God knoweth them that are his; he cannot be deceived, none can go beyond him, nothing can escape him; he taketh the wise in their craftiness, and turneth them backwards, and maketh diviners mad, but confirmeth the word and counsel of his messengers to whom he gave the word of this salvation; he d●spenseth full seasons, for making Eph. 1. 10. known this mystery of his will in stupend ways of wisdom, he brings home his chosen both of Jews and Gentiles through Rom. 11. 32, 33. investigable passages of Providence; he so calleth and bringeth to glory, that his foolishness is wiser than men, and by foolish 1 Cor. 1. 25, 27. things he confounds the wise world: but above all, behold God here, gracious and just, exactly, infinitely just, and yet mercy and grace exalted through justice, and above justice. This word (GOD) carrieth out or thoughts, 4. To God as the faithful Creator, the Maker of heaven and earth; of all things visible and invisible, who hath engaged all Isa. 42. 5, 6. & 41. 1, 2. & 44. 24. & 45. 11, 12, 18. his glory as he is the Creator, to fulfil this work of Redemption. And as he layeth all that his glory at the stake to assure it; so he lays out no less efficiency in the performing of this salvation in every part of it, than what was put forth in the Creation. Rom. 4. 17. Ps. 51. 10. Isa. 57 19 He calls the things that are not, as if they were, he creates in them clean hearts, he creates the fruits of the lips to be peace, and so you must conceive of every piece of this salvation that appertains to the being or well-being and comfort of the saved ones, all is done in the power of a Creation. 5. To God his absolute Sovereignty, and Royal Dominion; who makes all for his own wills sake, who is not bound to give account to any of any of his matters; who is not bound to any, who hath mercy because he will have mercy; who, as the Potter, hath power over us his clay, and makes some vessels to honour, when for his own glory he might make all unto dishonour; who makes one to honour and another to dishonour, when he might show his power in annihilating, as well as his skill in making; or if he will show his skill, might show it in fashioning it another way to other uses; or if he will show his skill in such salvation, might show it upon one, or on a few, or upon those whom he passeth by, and not on us. In this work his Sovereignty is full of Regality, God is Lord and King; here Majesty and Righteousness shine in splendour. The 2 Tim. 6. blessed and only Potentate, Lord of Lords, and King of Kings, will in his time show his Christ; his will is with perfect justice, and his justice to the utmost shown to set off and make his mercy upon the vessels of mercy more Renowned. And his Dominion is mighty, holy, wise, good, and reaching to every thing and action of all his creatures, to bring about his intended salvation. 6. To God's eternal good pleasure within Ephes. 1. 4, 5, 6. himself; doing the whole work according to the counsel of his own will to the praise of the glory of his grace. 7. For this word GOD carrieth our minds to God the Father; God sent his own Son, he hath a Son whom he sends, therefore he is a Father, this God is God the Father. God must here be thought on, as he is the God and Father of Jesus Christ; in this glorious manifestation of himself is God to be beheld in this work of Redemption, as he is the Father of his own, only, eternally begotten Son, his beloved in whom he is well-pleased, and not only as the Fountain of being; he is to be beheld in his love and goodness, not that of a Creator, but that love of a Father, of the Father of his only begotten Son, the Son of his love, the Son of his bosom, the eternal delights of the eternal Father. SECT. 2. (2.) What conclusions do issue from What conclusions flow from this; ten. hence? is God the Author of this salvation, than it followeth, 1. Here is love, as the Apostle saith, 1 Joh. 4. 10. Not that we loved God, but that he loved us and sent his Son, etc. God first loved us, here is love 1 Joh. 4. 10, 9, 19 Joh. 3. 16. 1 Joh. 4. 11 Ver. 19 that is first, love manifested, love so, as cannot be paralleled, matchless love, love that is the perfect sampler of love, love that is the fountain and former of all true love: we love him because he first loved us. The Laws voice to man is, Thou shalt love God above all, and thy neighbour as thyself. The Gospel's voice The voice of the Law, and of the Gospel differ. is to man hateful and hating, God so loved the world that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life. The Gospel excels the Law, as much as God's love excels man's; it superexcells, for it declares and proclaims God's love to man void of the love to God which the Law commands. 2. God is love; to us in this way of 1 Joh. 4. 16 manifestation all love: out of this way it is a terrible sight to look on God, on sin, death, the grave and hell; upon the Law, on any misery or affliction, on the judgement to come: but in this way nothing so delightful as the presence of God, and the light of his countenance gives peace and joy, against which is no Law, and which no death nor guilt of sin can destroy. The Law is delightful, death desirable, and sin itself made humbling and profitable, because now hateful and abominable to us, by how much the more we believe and know that thus God is love. 3. All here is kid until God reveal: All here is mysterious, 1 Cor. 2. 7. All James 1. 17, 18. is heavenly, all from above, from above Creation, from God under another notion 1 Cor. 2. 12, 14. then as a Creator. The animal or natural man cannot receive these things when told him, cannot find them out, till they be told him; but the spiritual only, who hath received the Spirit of God, and not the spirit which is of the world. Nothing suits with these things of the Gospel, but what is from above, the born from above can alone close with these things. They are too high for the unregenerate man who is the fool under the power of folly, and values them as the Swine doth Pearls. A double revelation of the Spirit is absolutely necessary to the discerning of the things of this salvation; the one of the Holy Ghost inspiring the Prophets and Apostles to preach and write them; the other, of the same Holy Ghost as he is the Spirit of Wisdom and Revelation enlightening the eyes of our understandings to know them, when in and by the Word they are declared to us, 1 Cor. 2. 10. Ephes. 1. 17, 18. 4. Here is truth of salvation, and here is strength of salvation; truth of salvation: for God is the rock, his work is perfect, all his ways are judgement. A God of truth and without iniquity, just and right is he, Deut. 32. 4. And strength of salvation; when he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only, Job 34. 29. 5. Here is satisfaction and assurance to the soul; satisfaction, for the Lord laid on his Son our iniquities: the Lord bruised him, God gave his Son; nothing can satisfy the awakened soul, nothing can set down the doubting soul, but God who is above the soul, and above the Law, above sin and Satan. And assurance is here, it is no venture, but a state in which we may glory, to cast ourselves on God; we Ps. 62. 7. & 56. 10. Rom. 8. 31, 33, 36. may say every one for himself; in God is my glory, in God will I praise his Word, in God we are more than Conquerors. 6. Here is irreversiblenesse; God cannot lie, God cannot deny himself, God is not as man that he should repent, he hath blessed, and who shall curse? Tit. 1. 2. Numb. 23. 8, 19 His gifts and calling are without repentance, he will never repent of them, Rom. 11. 29. 7. God is in Christ; in Christ and in him alone is God reconciling the world to 2 Cor. 5. 19 himself; he is not nor can be found in the whole work of Creation, reconciling a sinner, and not imputing trespasses; no science of the nature of the creatures, no knowledge of the connexion, and rational mutual chaining of the several creatures in this whole globe, as so many parts of the universe, having dependence one upon another, and influence into each other by way of cause and effect; no knowledge of the Deity that made all, and rules all; no principles and seeds of virtue and righteousness there learned and thence gathered by all the strength of the principles of reason and light in man, and improved to the utmost for the framing of thoughts, desires, gestures, words and deeds; none of these, nor all these, nor whatever other manifestations of the infinite, invisible, eternal Godhead, as the invisible world of Angelical spirits, be they Thrones, Dominions, Principalities or Powers, none, none of them have God in them reconciling a sinful man to himself, not imputing trespasses. In none of these, nor in all these laid together hath God set forth a ransom for a sinner, a price of a redemption for a soul that hath sinned, a sacrifice and sin-offering; or himself appeased, propitious, and merciful, forgiving sins, and receiving the sinner into his favour: or any of them set forth as a propitiation, or in them as on a mercy seat, as upon a throne of grace; no, no, but God is in Christ, merciful, reconciling, pardoning, accepting into a state of grace and favour: Christ Jesus God hath set forth a ransom, a price of redemption, a sin-offering, and a propitiation for our sins; Christ is the Lamb of God; God hath provided the Lamb for sacrifice: as Abraham answered his son Gen. 22. 7, 8. Isaac, who said to him, My Father, behold the fire and the wood; but where is the Lamb for a burnt-offering? to whom Abraham said, My son, God will provide himself a Lamb for a burnt-offering. Behold, the Lamb of God, as John the Baptist Joh. 1. 29. cried. 8. All things are of God, 2 Cor. 5. 17, 18. that is, all things in the regeneration, in the Kingdom of Christ, in the business of Redemption, in the Church of Christ as it is his Church; are of God; of God, not in the way and the putting forth of his power, and the manifestation of his glory as he is the faithful Creator, but they are of God as he is the God and Father of Jesus Christ o●r Lord, as he is pleased to set forth himself, his power and glory in the way of Redemption: here they are all of God, and nothing of Angels or Men, or of any other whatsoever. Whatever is not of God in this work, but of men or any other, is altogether disagreeable, to be rejected, unprofitable, and shall be rooted out. 9 Here we see, it makes nothing at all, neither is it a pin to choose, what, or which of the twain befall us; to be blessed of the world, or to be cursed: to be blessed of evil Ministers, of Balaams, or to be cursed; to bless ourselves, or to have misgiving thoughts of ourselves. We stand or fall to God, and not to man, or to ourselves: Hark what God saith of thee and to thee, and not what man, or thine own heart saith, as David said of old, I will hear what God the Lord Psal. 85. 8. will speak. 10. Here we see, believing is the work that God would have of us. He finds out in his own wisdom, of his love and good pleasure within himself, all that concerns this work, it is the mystery of his will, his bosom secret and counsel; Ephes. 1. 10. his Spirit must reveal and tell it, if he speak not, if he give not out his Word, none can dive into it; now than he testifieth, and we are to receive his testimony, and to believe his Word; he that believeth, sets to his seal that God (who speaketh) is true, John 3. 33. He that believeth not, maketh God a liar, 1 Joh. 5. 10. Because he receiveth not his testimony or witness; he that receiveth Christ Jesus, receiveth God that sent him: he that rejecteth Christ, rejecteth God. All respect or neglect in this great business, runs up so high as to God himself. SECT. 3. The use of this point is to call upon us to entertain these thoughts, digest this The use hereof: truth, and it will work, warm it and rub it in by meditation, and it will enter into thy soul. First, believe this truth in the general, that GOD doth thus tender the everlasting salvation of poor sinners, great sinners: and then bring it home unto thyself, that GOD offers life to thee a sinner: Dwell awhile on these; if we lay away the principles of sound doctrine, and care not to know them: if we stick in an overlie knowledge, and do not believe them with the heart, receiving them as the saving truths revealed by the Spirit of God, and testified to the children of men, as Gods own Record and Testimony, there is no talking of the application of faith upon them to our own souls. Quest. But some may say, how may one know that he hath apprehended aright this truth, that it is GOD that hath provided the way of salvation? Answ. In general thus; if rightly apprehended, than every word of this salvation will come to the soul, as the Word of God; not as the word of a man, though never so worthy credit; not as the word of a King, yet power goes with the word of a King; not as the word of an Angel, it is more than so, when it comes to thy heart as the Word of God. It 1 Thes. 2. 13. will come to thee in the power of God, in divine life and strength; it will work effectually in thee: God's Word-runneth very swiftly, he commandeth, and the thing is done. Again, it will come to thy soul as the good Word of God, the Word, and Message in which thy good, thy everlasting good doth lie; to such a r Thes. 1. heart the Gospel comes in much assurance, and in the joy of the Holy Ghost: the Gospel now stands to thee as an undoubted, unmovable truth, now it is the best news that ever came into the world, the glad tidings of great joy; the only light and life of thy heart. In special, attend that God the Lord is the first and principal Agent or Worker here. 1. It lays down in the heart of a sinner, a possibility of his salvation. That which to the Law, to man whiles he stands to the Law, is impossible that GOD will yet do it, it becomes very possible, with God all things are possible; say to thyself before the Lord, it is possible that such a sinner as I am, or as thou art mayest be saved; for GOD sends a Saviour for sinners; you, this lays down a possibility above all difficulties; the difficulties are great, our innumerable sins, the bortomlesse depth of the deceitfulness and the desperateness of the wickedness of our hearts, the impenitency of an hard heart that cannot repent, the death in s●n and trespasses, the alienations, withdrawings and gainsayings of an heart that cannot believe; the cursed barrenness in the heart and life of all grace and good fruit; the defilement and contagion of sin as a leprofie, and as the plague of pestilence; the guilt and condemning power of sin; the distance and separation; yea, the enmity between God and man which sin hath made: the great enemies; such are, the Law, the Curse, Mortality, Death, the Grave, Hell, Satan, Tentations, Persecutions; the world with all its lusts and errors; the body of sin, called the body of this death; (Rom. 7. 24.) the Back-slidings and Apostasies which we are subject unto; Satan's strong holds within in false principles, high thoughts, and devised devotions, depths, carnal reasonings, foolish and snarling objections: besides, the wisdom of a conceited, the pride of a presuming, and the dejections of a despairing heart. If these Armies of difficulties, and of impossibilities to created means should beset thee, yet that GOD should reveal himself in a saving way, stays the heart, and renders all of them Conquerable. 2. It awakens, it shakes the careless soul, and fills with trembling. It saith with Jacob, God is here, in this Word of the Gospel, and I was not ware; little thought I of such a presence in this contemned Word. 3. It layeth a basis, a foundation unmovable thus; we have him to believe on, who supports Heaven and Earth, who is the Rock of Ages. 4. It sets another face on God, and on all things. God is in Christ reconciling the world; God at peace, and all things become full of peace. Behold, all's new, there is now a new face of 2 Cor. 5. 18. things. In this light we see light, and have life; there is a blessing in all; through God's blessing the worst and most deadly are not only harmless, but medicinal and helpful, the heart gins to live, at this presence a heavenly calm passeth, bespreadeth and dwelleth upon the soul. Tranq●illus Deus tranquillat omnia. 5. It heals the heart of hard thoughts of God, and of alienations from God; then I perceive saith the soul, the holy God will yet look after me. 6. It sets the heart on God: is there hope yet for such a one as I am? surely it is good for me to draw near to God. 7. It prevents and allays the overmuch grief for sin, or for afflictions and miseries, our own, or the Churches; overmuch in both is hurtful to our souls, dishonourable to God, scandalous to men; this delivers, I even, I am he that comforteth you, saith the Lord, Isa. 49. 14, 15. I blot out your transgessions, Isa. 43. 25. 8. It makes to cry to God out of the depth of our hellish filth and guilt, Psalm 130. 1. It boiles up the spirit to fervency in Prayer. 9 It puts an Awful, Reverential, Uniting fear into the soul, Psalm 130. 3. There is forgiveness with thee, that thou mayest be feared. 10. It inclines the soul to believe, hope, wait, and love, Psalm 130. 4, 5. 11. It comforteth with comforrs rational and real; from grounds in God, from the presence of God, 2 Cor. 6. 17. I will dwell in them, I will walk in them, I will be their GOD, and they shall be my People. 12. It devotes, it assures, it raiseth to Triumph. What shall we say to these things! If GOD be for Rom. 8. 31. Eph. 1. 3. 1 Pet. 1. 3. us, who can be against us. What shall separate us from the love of GOD; it fills with praise, and with gloryings, and humble boastings in God. This GOD is our GOD; GOD is become my salvation. Thus of the person who is the first mover in the great work of a sinner's salvation. CHAP. V. Treateth of the fullness of the salvation of a sinner, in the person who undertakes to work it out, even Gods own Son. SECT. 1. THe Person that undertaketh to work out the salvation of a sinner, 2. God's own Son undertaketh to work out the salvation of a sinner; who he is. Gal. 4. 8. Heb. 1. 3. Rom. 8. 32 1 Joh. 4. 9 Joh. 3. 16. Rev. 1. 8. & 22. 13. is Gods own Son. The Apostle is express, God sent his own Son, his Son by nature; taking the word nature, in that sense in which the Apostle taketh it, when he saith of Idols, th●y by nature are no gods. His own Son, distinguished from all other, and dear unto the Father, the express Image of the Father's person. He spared not his own Son, his only begotten Son, who was not made, nor created, but begotten, the eternal Son of God: who of his grace assumed and took to him a true humane body and soul, of the seed of the Virgin Mary, and united it to his person, even this person the Son of the Father; this person, the own, only begotten Son of God the Father, is he whom God sent: he who is by grace of personal union, and by conception of the Holy Ghost as he is man (the man Jesus of Nazareth, the son of Mary) the Son of God also. But this Sonship (if it may be so called) is of grace, not of nature, and not the thing intended here: and because the humane nature of the Son of God, is of Adam, though not by Adam, he is also in that respect the Son of God Luk. 3. 38. by Creation. But when it is said here expressly, God sent his own Son; this notes out the person, who is the Son of God by nature, who that he might perform the work of salvation, did take to him that humane nature, a creature of God, and did unite, support and Individuate it of his grace by his own person, inseparably and for ever. The glory of this act is unconceivable, but that belongs to the work of salvation, and is not of consideration in this saying. He is called the Son of his self, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is God's Son, not by grace, neither of personal union, as the humane nature of Christ his Son: not of Creation, as Angels, Adam and all men are Sons of God: nor of Mal. 2. 10. Communication of beams of Dominion, as Magistrates are Sons of God. Nor of Psal. 82. 5. Ephe. 1. 6. Joh. 1. 11. Adoption, or of regeneration, as are all the Elect believers. No, he is one greater than all these, Gods own Son: This is the undertaker of our salvation. And this is the second Medium, which produceth that grand conclusion afore delivered; A demonstration thereof, Divine, and Apostolical, that is, that the salvation by Christ is full and absolute: the Alsufficiency of our salvation appears abundantly Joh. 6. 96. Mat. 16. 16 1 Joh. 5. 7, 9, 10. in the person that undertakes the work, the Son of the living God. This is a doctrine of faith of necessity to be believed. God's own Son, see here his glory, and from thence the alsufficiency of our salvation. SECT. 2. Behold his Glory: for, His glory. 1. He is of the same essence and nature with the Father, the brightness of his Father's Heb. 1. 3. 5 glory, the express Image of his person. This honour and excellency is above all Angels, he is very God of very God, as the Nicene Creed hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same substance with God the Father, not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a like substance, but the very same: not of another substance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not of unlike substance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not of the same kind of substance, not of the same species, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that very essence, coessential: as the Creed of Athanasius hath it. The Godhead of the Father and of the Son is one. In the beginning was the Word, and the Word was with God, and Joh. 1. 1. 1 Joh. 5. 20 Phil. 2. 6. the Word was God; and therefore being true God, he is Coequal with the Father, and it is no robbery at all. He is God of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ though he be not Son of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but Son of the Father; he is life of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ he is righteousness itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is also between him and the Father a mutual Joh. 14. 11. Joh. 8. 58. In-being (the Greek fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Father is in him, and he is in the Father. He is Eternal, before Abraham was saith he, I am; He is Alpha and Omega, the first and the last. And this his eternity is the foundation of his eternal Kingdom, of whom it is said, Thy throne, O God, is for ever and ever. And again, Heb. 1. 8. Heb. 1. 10, 11, 12. Thou, Lord; in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands: they shall perish, but thou remainest, thou art the same. He is Omniscient, he knows all things; Joh. 2. 24. & 1. 47, 48, 49. Rev. 2. 23. all men, all that is in man: neither needs he that any one should testify of man, for he knoweth what is in man, all their reasonings, all their thoughts, all their ways. He searcheth the heart and reins. He is Omnipresent, he is in every place. Lo, saith he, I am with you to the end of Mat. 28. 20 the world. His presence everywhere is that which gives the ground of the promise of his gracious presence with all his Ministers in all their Ministerial performances, in all ages and places to the world's end. He is Omnipotent. Whatever the Father Joh. 5. 19 doth, that doth the Son likewise. He is the Creator of all things, visible Joh. 1. 2. and invisible. In him all things consist. He is the Upholder of all, by his mighty Word of Command. Col. 1. 16. He changeth all things at his pleasure. Heb. 1. 12. Heb. 1. 3. To him is due from men and Angels, Divine honour and worship, and Faith. Heb. 1. 6. Joh. 14. 1. Psal. 2. 12. In him we should believe, him we should kiss and do homage unto. He is God Rom. 9 5. Tit. ●. 13. blessed for ever, the great God our Saviur. 2. He is eternally and only begotten. Joh. 1. 1. Pro. 8. 22. Col. 1. 13. Mat. 17. 5. Joh. 1. 18. The word, the wisdom of God, and therefore he is the Son of God's love, the eternal delights of the eternal Father, In whom he is well-pleased. He that is in the bosom of the Father (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and now he is neither lesser, nor lower in the favour of his Father, because he hath stooped so low as to become flesh, and to be the Messiah. SECT. 3. 2. From his truth, behold the alsufficiency The Alsufficiency of salvation by him in five things. 1 Joh. 5. ●1 & 4. 9 of the salvation of God's people: for, 1. In this Son is our eternal life placed. This is the Record, the sum of God's Testimony witnessed in the Bible, that God hath given to us eternal life: and this life is in his Son. God sent his only begotten Son into the world that we might live through him. In this Son, the beloved, Pro. 8. 30. Mat. 3. 17. the Son of his bosom, his eternal delights, God the Father doth rest well-pleased for ever. 2. This assure the absolute sufficiency of Christ Jesus for his Office, he is the Mediator who is the Son of God. The Son is the Prophet, he declares the Father, Joh. 1. 18. Joh. 3. 32. & 6. 68, 96 Joh. 5. 25, 28. Heb. 1. 8. Joh. 1. 49. & 10, 30. he testifies what he hath seen and heard, he hath the words of eternal life, his voice raiseth the dead, the dead spiritually, out of their sins; the dead Corporally, out of their graves. The Son is the King, greater than all, who hath all Sovereignty, authority and power. The Son is the Priest, who is consecrated Heb. 4. 14. & 7. 28. for ever more, who hath the heart and ear of the Father always. 3. This puts a value and worth of infinite price upon all that he hath done, or 1 Joh. 1. 7. doth for us now in heaven; into his sufferings, and into his intercession. The blood of God's Son cler●seth us from all sin; the Son is consecrated for evermore. 4. He can do all that we stand in need Joh. 1. 51. & 3. 13. of, because he is the Son of God. He can create the heart anew, and give the Holy Ghost. He baptizeth with the Holy Ghost, and with fire. He opens heaven, and brings in the Angels-service that they may minister unto us. He seethe the truth of grace in our hearts. He knoweth the workings, beat, and breathe of our Joh. 1. 47, 48. & 10. 28, 29, 30. Joh. 5. 26, 28. Heb. 12. 16 23. Psa. 89. 27. Jer. 31. 8. Exod. 4. 22 Psa 89. 19 spirits: and all our secret duties; the guilelesse spirited nathanael's, their most retired meditations and prayers under the figtree. He gives the power or privilege to be Sons of God; he makes free indeed; he gives life to whom he will; he preserveth the life spiritual given, and gives eternal life; he fetcheth out of the graves; he makes us a Congregation of God's firstborn. God hath laid help for us upon one that is mighty. 5. There is no danger to adventure Jer. 17. 7. Joh. 3. 16. 36. Joh. 14. 9 here. No fear of that curse, Cursed be the man that trusteth in man, for Jesus Christ is the Lord Jehovah. It is no fault to believe on him, to worship, to serve, to call upon, to obey him. There is no perishing to a believer. There is nothing but wrath to him that believeth not on him. Here is the only way to see the Father. SECT. 4. For the Application and Use, Improve it The Use. thus. 1. By this Doctrine Inform thyself: 1. Of Information. First, of the excellency of the word of Scripture which revealeth this truth, and especially of the glory of the New Testament, which is the Gospel of the Son of God. Secondly, of the honour conferred on sinful men, called to the faith of Jesus Christ, they are called to fellowship with the Son of God. Thirdly, 1 Cor. 1. 9 of the faithfulness of God in the ways of his free and saving grace; he failed not to send his own Son into the world according to his promise: We may trust him to make good all that he hath spoken; the heaven of heavens, and blessed life, and immortality there is not too much, nor too good for believers. It is not so good as his own Son. 2. Be persuaded to dwell upon these 2. Of Exhortation. Ephes. 4. 13. Gal. 2. 20. meditations, until thy heart be winned and persuaded, first, to believe in the Son of God; secondly, to seek growth in the knowledge of the Son of God; and then thirdly, to live by faith of the Son of God; and fourthly, to digest this truth in the power of it, that thou mayest triumph over all. Brethren, beloved, look above all to this faith, that Joh. 20. 31 1 Joh. 5. 12. you may receive and have the Son in you, and that you may know you have him. Let there be the hearing of faith, the Confession of faith, the emptyings of faith to reject all for him, to forget all for him; the application of faith; that makes us apply ourselves to him, to draw near to the saving of the soul, and not to Mark this distination of the applying act of faith draw back; that applies him to ourselves in desires of the hungry and thirsty, and in high prizings of the poor in spirit, and in the repo●e of the weary and laden, and in the breathe and aspire of the lowly, and in the waitings of those that know no other door of mercy, till we come to the applications of comfortable persuasions, the obedience of faith, the betrothed Mat. 22. 12 love which faith worketh, and the wedding garment of all Gospel-dresse that may become the Espousals of such a Bridegroom. 3. And why should we not delight our 3. Of Consolation. Isa. 8. 9, 10 & 9, 5, 6. Psa. 2. 1, 2, 5, 6. 1 Joh. 5. 5. souls in this glorious principle of Christian Religion, which leads us unto the holy One, the mighty One of Israel? for here we see, and from hence we meditate and threaten terror to the associations of all enemies: We carry victories over the world's lusts and lies, errors and terrors, vanities and violence: We know the advancing and amplitude of the Kingdom of Jesus Christ: We are confirmed Psa. 2. 6, 8. Ro. 8. 32. Heb. 2. 2, 3 & 12. 25, 26. & 10. 29. Joh. ●7. 26 1 Joh. 4. 9 Rom. 8. 31. 32, 39 in the stability of all the promises, and in the greatness of the sin and misery of all the disobedient and contemners of the Gospel: We have the love of God manifested, the love wherewith he loves his own Son reaching and clasping us; A love that cannot but freely give us all things, a love that assures God is for us, a love from which nothing can separate us. CHAP. VII. Treateth of the fullness of salvation manifested in the way God taketh to save sinners by his Son. SECT. 1. 3. THe third truth demonstrating the 3. The way God took to condemn sin in the flesh of his Son, and so to take it away, prous the salvation full. perfect fullness of salvation by Jesus Christ, cometh now under consideration, which is from the way and course God in his good pleasure took and held in saving sinners by his Son. This is held out in these words [Sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh] which contain this doctrine: The way God took to save a sinner by Christ, is a sweet and sound demonstration of the alsufficiency of the salvation in Christ Jesus, and the way was this, to condemn sin in the flesh of his Son whom he sent in the flesh, and that of purpose to take away sin. Two things are to be unfolded here, 1. The way which God taketh. 2. The effectualness of that way. 1. The way of God is this, while he saveth the sinner, he will condemn his sin to the low ● Hell, and lower by fare; and that in the very same nature that hath sinned, even in humane flesh. That this may be done, he sets out his own Son to be made flesh: he sends him in the similitude of sinful flesh, in a true humane soul and body, such as sin had made frail, miserable, and mortal; such a one as ours is. He thus sends him for sin, that he may bear all their sins charged on him. And then in this flesh of his own Son, their sins shall be condemned; the Son of God condemned for their sin, and so in that condemnation, sin for ever condemned; for this end he sends him as one that hath taken upon him the Office of a Saviour, by mediation, by suretyship, and by redemption, and as he whom God had designed to this office. Consider every step in this way: they are Five steps in this way of God. 1 His Son's preordination. 1 Pet. 1. 20. Ephes. 1. 9 five, the first step is, 1. God's preordination of the Son to be the Mediator, that he in our nature should execute the office of a Mediator, of Priest, Prophet, and King, in a state of humiliation. This preordination is Gods eternal foreknowledge, counsel, purpose and decree out of his infinite good pleasure within himself, appointing his Son to be the Christ to bring the Elect to glory. Christ Jesus as God-man is the means of election to be executed, he is the cause of our salvation, but not of our election. In this preordination there was a Council held between the Father, the Son, and the holy Spirit. In this council all that concerns man's salvation was determined, Act. 2. 23. & 4. 28. The Son is set out, and by a free voluntary dispensation, he yieldeth to be ordained and appointed, Rom. 3. 25. And with him an Agreement is made, that he should give his soul an offering for sin; and then, according to promise in that agreement, he should see the fruit of that his travel of soul to his own hearts full satisfaction. Isa. 53. 10. All that ever shall be saved were given to him before all worlds. John 10. 29. & 17. 6, 9, & 6. 37, 39 Life eternal is promised before the worlds, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) grace, that Tit. 1. 2. 2 Tim. 1. 10. is, free love and favour with the effects of it, was given the Elect in Christ, before the world began. A book of all is written; the Records, the most High's Parliament Rev. 20. 15 & 21. 27. & 13. 8. Roles, called the book of life, the Lamb's book of life. And accordingly, he, before he was sent, was Preached in Gen. 3. 15. promised to Abraham, in Gen. 22. 18. and to David, in Psal. 132. was prophesied of * Isa. 7. 4. & 9 6, 7. & 53. Jer. 23. 5. , was Typified in the Tabernacle and the Ark of the Covenant▪ Heb. 9 and in Melchizedech, Heb. 7. 3. was seen in foreshows in a humane shape, in which of old he appeared frequently to the Fathers, as the holy Angels also used to do. 2. God's mission of his Son is the second 2. His mission. step of this way of God, The work thus; 1. The Father and the holy Ghost do send, and the Son voluntarily condescends to be sent. All stoops, nothing too dear for the salvation of a sinner. The Son is brought in speaking thus, I have not spoken in secret from the beginning, from the Isa. 48. 16. A clear old Testament proof of the Trinity Joh. 7. 28, 29. time that it was, there am I, and now the Lord God and his Spirit hath sent me. 2. The Son came not of himself: he took nothing on him of his own head apart from the Father, in the whole business of Redemption. 3. The Father gave him out of his bosom, he sent him on this great errand, he parted with him, spared him not, but he delivered him up. 4. He sent him in his Incarnation, in the fullness of time, (but of this Act in the next step.) 5. He sent him into the world, into this miserable, vain, sinful place: he dwelled among men, and was found in fashion as a man; he sent him not Isa. 61. 1. to delight and glory in the world. 6. He sent him furnished with gifts; he sanctified him, separated him from all other, as Joh. 10. 36. Joh. 5. 3●. & 9 4. only able and fit for such a work as to save the world, and filled him with the Spirit, not by measure, as he is man; and having thus sanctified him, he sent him. 7. He sent him, and gave him work to do and finish, and set him a day, a season to do Joh. 7. 6. 8 & 8. 28. & 12. 49. & 14. 24. Joh. 17. 1, 4. it in; he neither did nor spoke of himself, but as the Father which sent him, gave him Commandment what he should say, and what he should speak; he did nothing of himself, he doth what he seethe the Father do, and spoke what he heard and learned of his father; he did all in the very hour of the allotted day, and finished his work in the hour of the day set him; the work some of it was none of the easiest or fairest work: he was not only to preach the doctrine of the Kingdom, and to confirm it by Miracles, to keep the law, and to fulfil all righteousness; but to be a pattern, in doing and suffering, yea, to be a Ransom, a Price, a Sacrifice▪ for sin, to suffer a cursed death, and to be made sin, and a curse for us: and this Heb. 10. 8 9 ●oh. 3. 17. Act. 3. 26, 1 Joh. 4. 9 10. Joh. 8. 29. Joh. 16. 32 hard and foul work he delighted to perform. 8. He sent him not to condemn, but to save the world, to bless his people, to be a propitiation, that in him we might have life. 9 He sent him and was with him, he never left him alone, because he doth always those things that please his Father; he never did his own will, or sought his own glory, but his glory who sent him; and when all his Apostles left him alone and forsook him, than the Father was with him. 10. He sent him with Commission; what was that? surely most worthy the perusing by us; his Commission he opens and reads: it was this. 1. His Commission was and is, to seek and to save that which was lost: 2. To die and rise Luk. 19 10. Joh. 10. 28. Isa. 49. 6. Joh. 6. 39, 40. again for his sheep: 3. To be the Covenant of the people of the Jews, and raise them up, and to be salvation to the ends of the earth: 4. To see that no believer perish, but that he raise every one of them to everlasting life at the last day: and to give faith to all that the Father hath given him, that the given of the Father may come unto him: 5. To speak comfort to the weary soul: 6. To bruise and Isa. 50. 4. & 61, 1, 2, 3. Joh. 4. 34. & 5. 30. Psal. 2. 8, 9 3. His incarnation. Heb. 10. 5. Heb. 2. 16. crush the enemies, and to rule all for the good of the Elect. A gracious Commission. 3. The third step is his Son's incarnation; God sent his own Son in the likeness of sinful flesh. God fitted him a body; the Son of God assumed not the nature of Angels, but the seed of Abraham; he assumed flesh, that is, a true and very man consisting of an humane soul, and an humane body; he assumed flesh and blood, not only a soul, the more noble part of man, but flesh, even the beginning of our nature, growing from infancy Heb. 2. ●4. Mat. 2. & 1. to perfection of age and stature, and not a full and perfect man grown, at his full stature and ripe age when he first assumed our nature; flesh; weak, dying flesh; he assumed into the unity of his person the similitude of sinful flesh, the similitude of the flesh of sin; such flesh as sin hath now made it to be in us sinners; not sinful flesh; for he never knew sin, but such a soul and body as ours is now by sin, and not such as adam's was in the state of innocency: that had been great love and great condescension and abasement; but how great humiliation to take part of the same flesh and blood of which we consist? yet further, he took to him the likeness of sinful flesh in a low and abject condition, having no form nor beauty; Phil. 2. 6, 7▪ in the form of a servant, and not in the form of the rich, the honourable, the potent; not in the form of a King, or of Gal. 4. 4. a Monarch: he took flesh, made of a woman, made under the Law; he who was the only Lawgiver, and might have been a Law to himself, is made of a woman; of the seed of Abraham, as well as of Adam, a Jew, under the Law of Moses, circumcised, and therefore a debtor to keep the whole Law, thus made under the Law that he might redeem those that were under the Law. See then the Son of God, the Word who was God is incarnate, God manifest in the flesh, made flesh of the seed of woman, a Virgin, the Virgin Mary, by conception, and by birth; by conception by the Holy Ghost, by his over-shadowing power sanctifying and making her womb fruitful. In this conception there was the plasmation and forming of the child Jesus; 2. The assumption; 3. And the personal union of the humane nature of Jesus Christ. The Son of God became flesh also by birth, born of a woman and brought forth into the world. Although therefore he was sent in the similitude of sinful flesh, true and very man in all things like one of us, yet he was without sin: there was no sin in his conception, no sin in his birth, no sin in him all his life. 4. The fourth step is the work allotted to him by his Father; he is sent not only 4. His work appointed. to dwell among men, which had been a great abasing business, though it had been to dwell with the Saints on earth, but he must dwell among beastly men, among fat Bulls of Bashan, and be with Mark 1. 13 men set on fire; he must be with the Beasts of the Wilderness, fare from the estate of man in Paradise: he is sent to fight with Devils; the sorrows of death must take hold of him, & he must be compassed with the pains of hell. And which is above and beyond all this, he must be numbered with transgressors, and bear the sins of many, even of all the millions which shall be saved; he that knew no sin, is sent to be made sin for them, and he to bear them, imputed to him, laid on him, on his own body, as if he had been the sinner. 5. The fifth and last step in this way of 5. Condemnation of sin in his flesh. God is this, The condemnation of sin in the flesh of Gods own Son. Now this hath four distinct things in it. 1. The Lord laid on him the iniquities Four things in that. of all the Elect, Isa. 53. 1 Pet. 2. 2. Sin indefinitely is charged on him: sin in all its evil came upon him; in its condemning power, even the curse due to sin by the Law of God. In its defiling power, not defiling him, but the imputation of the foulness, and defiling nature of sin came upon him; he was made sin. In its weakening power, weaknesses not culpable, but miserable, weaknesses attending man's nature since the fall, but not such as attend particular persons, took hold of him; he was a man of sorrows, and acquainted with grief. 3. He who was the holy one and the just, was made the sinne-offering. 4. God condemned sin in his flesh; the Son of God bears our sins in his own body on the Tree; for sin the Son is condemned and crucified being made a curse for us; sin would have held down the sinner for ever in hell; there sin hath the mastery over the sinner, there it is alive in its full poison and strength; but here sin is destroyed and utterly abolished, it is fully and for ever taken away, and that in a legal and exact way of justice, the sinner is saved, and sin condemned. This is the way, and the five steps in this way of God coming to us to save us. SECT. 2. 2. The effectualness and sufficiency of The effectualness of this way. this way appears in two things principally. First, In the fitness of Christ Jesus for the work; he is God to treat with and satisfy God: and he is man to deal with man: he is the Son of God's love to make us sons, and place us in God's love and favour, by whom we have access into, and stand in his grace, accepted in the beloved; he is the image of the Father, in whom we may see the Father, and who repairs the image of God in us, and to whom we are to be conformed; he is the son of man, our brother, the second Adam in whom we partake of all that is Job 19 25 in him, our kinsman to whom the right to redeem doth belong. Secondly, In the suitableness of every thing to our distress; as for the distress we were in, here we have, 1. Man the offendor. 2. Sin the sting of death. 3. Flesh, that is to say, man made by sin weak, miserable and mortal. 4. Sinful flesh, flesh of sin, a body of death, a body of sin. 5. The Law, the strength of sin. 6. The Laws weakness to deliver the sinner. 7. God offended; these are the seven cords of man distress; answerably, here is 1. The Son of God made man; and so man punished, sin punished in the nature that sinned; as God is holy, he is an adversary to sin; as just, he punisheth sin; as true, his threatening before the fall could not be made void, it must fall on man; for to man was the Law given, to man was death threatened, to man as the first Adam, on man must the punishment light; now here is a man, a Adam, the Son of God taking to him man's nature of Adam, though not by him hath somewhat to offer: and God through his Christ the second Adam, and through him crucified, receiveth a sinner into favour, remaineth holy, just and true. 2. The Son of God made man sent for sin; so that here is in this Christ in his low humiliation a propitiation, a mercy-seat; here is the Lamb of God in whose flesh sin was damned; the sufferings due to sin he bears: GOD suffers, the Son of God doth all in the flesh; (for actions are of the person) therefore here justice is satisfied, sin is taken away, and death is unstinged. 3. In the flesh, the humane nature of the Son of God, sin is condemned, and a perfect conformity to the Law in original and actual righteousness is performed and brought in before the Lord, therefore here is the sinner justified and healed, health and soundness restored by curing the disease in the very cause, and the flesh is delivered and recovered thoroughly. Here are the Priestly Robes, and the Royal change of raiment to a poor naked sinner withal 4. In this Jesus Christ, the flesh and sin are separated, Adam's sin and Adam's nature divided, and man's nature made a Fountain of holiness and life; wonderful, high and heavenly things. 5. Here is the Law answered in the Comminations and in the Commandments by Christ's obedience passive and active. 6. Here God by his Son doth that in weak flesh, which the eternal Law could not ever be able to do. 7. Here is ●od in Christ Jesus reconciling the world to himself. God provides the Lamb, God condemns sin, God prepares a righteousness, fulfilling the Laws righteousness; and if God be thus for us, who can be against us? if God justify, who shall condemn? SECT. 3. For the use of this. 1. This precious truth in viteth us to behold Use 1 again the love of God to man. Here To invite to contemplation. 1 Joh. 4. 9, 10. Tit. 3. 4. Eph. 2 4, 7. Eph. 1. 7. Tit. 2. 11. is love, here is love manifested; here is bountifulness of love shining, never the like love manifested, never did God manifest the like love to this that appeared in redeeming in mankind. It is exceeding kindness, God's great love wherewith he who is rich in mercy loved us; the riches of his grace, the exceeding riches of his grace in his kindness, the glory of his grace abounding; the grace of God that bringeth salvation. Our blessed Saviour speaks of it with emphasis and admiration, God so loved the world; Paul speaks of it as alone peerless, God commended Joh. 3. 16. Rom. 5. 8. love to us: and John with an index, in this was manifested the love of God, herein is love. All other manifestations of love are not comparable to this; great was God's love to man in the Creation, to place him Lord of the visible world, to endue him with a soul bearing on it his Gen. 1. & 2. own image and likeness, to seat and plant him in a Paradise, to provide him a Sabbath, to give him Sacraments; the Sacrament of life to establish him, and of the Tree of knowledge of good and evil to warn him where his danger lay, and to bless him with conjugal society; great is his love in his daily providence over him; great in the Covenant made to all Nations in Noah; great in the particular experiments Psal. 36. Gen. 8. 21, 22. Ps. 107. 8, etc. Psal. 104. 27, 34. men feel in sickness and health at Sea and Land; great to all creatures, his mercy reacheth to the heavens: all wait on him for seasonable food. David saith hereupon, my meditation of him shall be sweet. Great was his love to the Elect Angels whom he hath established about his Throne; who always behold his face; but to whom gave he his own Son? what nature did he ever unite so near to himself? where, or when did he ever such works for any, as in earth to condemn, in hell to dissolve all the Devil's works, in heaven to provide Mansions, and all in, by and through the flesh, the flesh of his own Son, the similitude of sinful flesh, flesh indeed, but like sinful flesh; for a sinful child of disobedient Adam, justly a child of wrath! All creatures here below are for this ransomed captive sinners rightful new and pure use. Angels that fell are reserved in chains of darkness to the judgement Judas ●. of the great day, no Saviour afforded them, but they are set forth to warn us to flee the wrath to come: the blessed, holy and elect Angels, the innumerable company of them, are made ministering spirits sent forth for the good of the heirs Heb. 1. 14. Heb. 2. 8. Rom. 8. 16 of this salvation; the world to come is put in subjection to man: in Christ we are joint heirs with him of all things. This love declared is the powerful way to work on a sinner. Hell and wrath, the Law and sin, without this proposed, do terrify and vex, but the heart flees God and loathes. All other love of God is abused by the deceitful wicked hard heart; but let this love be set forth, and now sin and all the deserts of it, wound, stab and gore, pierce and tear to pieces, and yet the heart draws near; and drawing near, melts down, dissolves, desires, pants after, longs for Christ, and God in Christ, judges itself, justifies God while he judges him; trusts, though God kill him; cannot think or say any thing is ill that this God says or does. This love is the fatness of God's house, the River of God's pleasures, the light, the life, better than life itself; this love fills with love, this love makes gracious, zealous, tender of heart, noble of spirit, and truly lovely; this sweetens the crosses, sanctifies afflictions, and makes out blessings to be blessings. 2. Hast thou informed thy judgement, 2. To exhort. and taken a view of God's love in this way of salvation? Now then let this doctrine come in the power of it to persuade & exhort thee to believe, to meditate with admiration, and to ascend to fixed contemplation. 1. Believe this truth, this is the work Joh. 6. 29. of God; the work that God requireth; since we cannot work the righteousness of his holy Law, that we believe; there is no other work suitable to Gods dealing with us; he sends his Son, we are to receive him whom God hath sent, and believing is receiving; he tells and testifies this unto the world, we are to believe his Word and Testimony; there is no other work left, Christ hath done and suffered all for us; believing is the acceptable work, it gives glory to God, and destroys boasting utterly; this faith doth all the work; by faith Christ is revealed, conceived, form, born, lives and dwells in the heart; faith makes the sinner mourn, pray, wait at wisdom's gates, confess Christ, contemn and overcome the world, deny himself, exalt God, lay under the creature, resist the Devil, live holily and heavenly, and die in hope, peace and joy: faith purifieth the heart, worketh by love, circumciseth the heart to love God, makes to fear the Lord and his goodness, frames to the life of a pilgrim and stranger on earth, and enables to do and suffer, and labour, and grow vigorous in the midst and strength of all that opposeth, like men heavenborn, born from above, as men heaven-aspiring, as bound for and tending to the Country above. This is the will of God the Father that sent Jesus Christ his Son, that every one that seethe Joh. 6. 40. Joh. 17. 3. the Son and believeth on him, should have everlasting life. This is Eternal life. 2. Meditate, Say with thyself, Lord, what is sin? what is man? who art thou? sin it is the mischief, that which destroys the work of Gods own hand, and that which ruins the choicest creature, which no holy Law can abolish, which no sacrifice but that of Gods own Son can expiate, that which condemns the Son of God; and can never be condemned in itself, and in the heart of the sinner, but by such a way; and as for man, what is he? even dust and clay, at his first and best raised out of the dust of the earth: a very rebellious lump, a mass of rebellion, a lump of rebellious clay, a leprous heap, a putrified sore, a hateful and hating enmity, proud, conceited, brutish, foolish, sinful flesh that is not subject to the Law of God, nor can be, unless mortified, crucified, and created again; but as for Thee O Lord God, what is this name of Father? what is this thy Son? what is thy Son's name? Oh that we could tell; dost thou make thine own Son to be sin? and condemn him as a sinner, and condemn sin in his flesh? is this the manner and Law of thy love to the sons of men, to sinful man? what manner of love is this! Now stay, make up what is wanting in thy conceiving of these things, in admiration, in the administration of faith, which makes us draw near to God, which transforms us into the image of God's love. 3. Fasten thy thoughts; know thyself and God in Christ more: behold his glory to make thee like him in this his love. Take the Gospel glass (and while in the glass of the Law thou seest thyself to just detestation and shame of face) with open face behold the glory of God in his grace in Christ his Son crucified; in that mitrour view it freely to transform thee into the image of this his love and grace, from one degree of glory, to another degree of glory. Let God's love work in thee such love to thy own soul first, and then such love to the souls of others; their salvation dearer to thee, than thy own things temporal, than thy temporal life. A pure love, sinne the enemy, and the sinner the object of thy love; sins against thee, not hindering thee seeking of their good. Love that is in deed and in truth; love to die for the brethren; love making willing to part with, lay down, lay out, expose to the utmost of sufferings whatever is dearest, willing to be counselled, appointed and sent: no envy, no ambition, nothing of self. The greatest and lowest service proves the greatest love, love bearing one another's infirmities and temptations. Behold this love to the espousing of thy soul to Christ for ever, and adjure all not to disquiet him who is the love. Cant. 2. 7. 3. To convince. 3. Suffering the Word of exhortation; Consider also how this doctrine is full of conviction. It convinceth of the great sin and misery of all men, yea, of all Christians that refuse Jesus Christ; their refusal is of the only remedy of a poor guilty sinner, it's the refusal of the Son manifesting the greatest love; 'tis the refusal of God the Father coming to undone man in a way of salvation as mysterious as salvifical, as full of glory as of grace; the more exalted in lofty height, the more it is matchless in lowest condescensions of free grace; their refusal is a Prov. 8. 36 degree of hatred of Christ, and this hatred of the Son is the hatred of the Father; they love death, they love to be damned, they love to go to hell, they love that which will bring them thither, they pass not for that which would deliver them thence, they have not the Word, nor the love of the Father abiding Joh. 5. 38, 42. & 8. 41, 42. in them; for than they would receive him whom the Father hath sent: and all this hath the greater aggravation, in that every one so knows his sickness and seels his wound, that he will go out for some or other, and any one that comes in his own name, whom God the Father never sent nor sealed, him he will receive; every one will have his way of Religion, but this way of God he will not own. 4. This doctrine also giveth ground of 4. To humble. deep humiliation even to the godly who do believe, yet are guilty of much neglect of three things. 1. Of the riches of assurance; both of full assurance of understanding to the acknowledging of this mystery of God, even Col. 2. 2. of the Father, and of Christ; and of the full assurance of faith that they might in God all day long and night glory in the Lord Christ alone, and rejoice in him for evermore. 2. Of enjoying God in Christ in all other their enjoyments. 3. Of the high valuations of Jesus Christ; when you hear these reproofs, say, Is not this a part of that love in Christ to the Elect Vessels of mercy, that God condemns my sin, but yet he condemns not me? he condemns my sin that he might save me. 5. Lastly, This ministers strong consolation to the humbled; every one that 5. To comfort. desires to be found in Christ, that seeks his righteousness, that owns his own want of all righteousness, and takes his own sins as the detestable and deadly thing; to thee is this Saviour sent, for thee did he come into the world, to thee doth God come in every step of this way, to thee belongs this grace of God bringing salvation; Go over the whole of this truth, and put in thyself, thy name, thou art the man or woman for whom God took all this care, and concerning whom he had all these thoughts of peace for good. Hitherto of the third special truth demonstrating that the salvation by Christ is a full salvation; the fourth followeth. CHAP. VII. The fullness of a sinner's salvation evinced in the outward cause, moving God to give his own Son, and to take such a way to save; which was the impotency and impossibility of the Law to save, and the lost estate of the sinner. SECT. 1. 4. THe outward impulsive cause of Gods giving his Son in the flesh to redeem and save, is in these words; [what the Law could not do, in that it was weak through the flesh, God sending his own Son, etc.] these words considered of themselves as one entire proposition, namely this, [the Law could not deliver a sinner; for it was weak through the flesh:) do contain that first great truth handled before in the second Chapter of this Treatise; but now take them as the Apostle here puts them in their Syntax, in the Contexture, woven in together with that which followeth, to this effect; [what the Law could not do, that God did by sending his own Son;] and then we have that which moved God to set forth this way of Redemption by his own Son. God gave the Law, and sin was provoked, and the sinner died; the sinner looked to it, stood convinced it was holy, just and good, but the more seeking righteousness and life by it, his weakness the more appearing, and he unable to keep it, the more he lay under the curse of it: God then takes this course, he'll send his own Son, and he shall bring righteousness and life to this helpless sinner; hence a fourth special doctrine offers itself, proving the second general, which showeth that this salvation in Christ must needs be complete and admirable. It is this: The very impossibility of the justification, 4. The impotency and impossibility of the Law to save, and the lost estate of the sinner, is the outward thing that moved God to save him by Jesus Christ. Proved ten ways. life and salvation of a sinner by the Law, and the sinfulness of miserable fallen man which brought that utter weakness upon the Law, was that and that only from without that moved God to justify and save a sinner by Christ; and therefore it is a salvation glorious, gracious and all-sufficient. This truth is evident divers ways. 1. That which is the help when the Law cannot help, must needs be high and powerful; for first, The Law is the only way of life which God as Creator doth give to a reasonable creature; and secondly, The Law is so able, that (being perfect and Gods own Covenant) it cannot be weakened but only by accident; not by its own failing, but by ours: it is weak, but through the flesh. 2. The Law for righteousness, and Christ for righteousness, do stand in direct Gal. 2. 16, 21. opposition; yet the Law is not against the Gospel: the Law drives to Christ alone; the Law is fulfilled, when Christ is Gal. 3. 21, 22. received, the Law comes in that the offers of Christ might be esteemed, which else a proud sinner would wholly neglect Rom. 10. 4 or pervert, and never understand aright; this is the help given of God, which is the end of the Law. 3. That help that is able to set flesh, sinful weak flesh right in Gods High Court of Justice, (recta in curiâ, as Lawyers speak) and to put strength into it, and so make up the breach, so that both the Law shall stand in its full force and strength, and yet the sinner be righteous and live, that is altogether a Sovereign salvation: but such is the help which Gods grace in Jesus Christ doth bring; it puts forth its power gloriously efficacious, for and upon and in sinful weak flesh. 4. When that which deserves that God should cast off, reprobate and condemn to hell for ever, and so glorify his justice, is made the ground of giving Christ; what now can be alleged to hinder, if the Omnipotent, Alwise and All-gracious God be able to save a poor perishing creature, if Christ the Son of God be able to help? sinfulness of flesh is the very ground. It deserves damnation, as we see in the righteous sentences of the Law, in the casting away of Angels fallen, in men whom God reprobates; the same reprobablenesse is in the very Elect men, in all of them, and therefore Isa. 43. 22, 25. Eph. 2. 1, 2, 3, 4, 5. is this Saviour given. The Prophet Isaiah pleaded for God with Israel long ago, bringing in the Lord speaking in his own words on this wise: Thou hast not called upon me O Jacob, thou hast been weary of me, O Israel; thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities; I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. 5. When this, that all help fails, and through man's own fault, shall be the rise and advantage that God will take to give Isa. 63. 5. his Son to be the Christ and Saviour; this answers all objections. Now thus it stands here, none to help, none to uphold; therefore (saith God) my arm Isa. 41. 27, 28. saves. No intercessor, no man, what! no counsellor! Behold (saith the Lord) I give one that bringeth good tidings, what! can no God, (Idol god) no worship, no sacrifice, Lambs, Rams, Bullocks, Rivers of oil, no price of silver or gold, nor prayers, nor tears of blood give help; Isa. 45. 20, 21, 22. behold, a just God and a Saviour I am, and there is none besides me; look unto me saith God, and be ye saved all the ends of the earth; behold the Lamb of God that taketh away the sin of the world. 6. Therefore mercy was the only motive, mercy hath the miserable for its object. An unchangeable purpose of love within God himself according to the good pleasure of his will, was the only proper cause causing salvation, and therefore it must needs be firm as a foundation of God; by grace are we saved, above and against desert. It is the glory of freegrace, and 'tis to the glory of freegrace to save Gratia non est gratia ullo modo, si non sit gratuita omni modo. Rom. 5 20. & 3. 27 Eph. 1. 6, 7. & 2. 8, 9 a sinner. Grace is not grace any way, if it be not frank and free every way. 7. It must needs be done thus to show the glory of grace superabounding, when sin and the Laws curse cannot hinder; but where sin hath abounded, grace aboundeth much more; and to exclude boasting, that glorious superabounding grace may have the praise for ever. 8. If it had been grounded upon any thing in us as the cause of this saving love, we should never have dared to come near unto the holy God, because we are sinful; nor could our hearts have stood stable in his presence, because creatures, and so are subject to change, we should have found so much weakness and changeableness. The holy Angels stand before God through Christ as their Mediator of Confirmation, who need no Mediator of Reconciliation and Redemption, because they never sinned. 9 This raiseth the heart to an exclusive 2 King. 7. 34. resolution, like the Lepers in the book of the Kings, in this manner; If we stay in our natural estate, we are sure to perish, if we come into Christ, we can but perish; perhaps we may find favour and grace, for there is enough in him; yea, and it begets in the soul the positive resolution of the Prodigal; there is bread enough in my Father's house, and I perish Luk. 15. 15, 16, 17, 18. here, and starve with hunger; I will arise, and go to my father and say, father I have sinned. 10. Lastly, The blessedness of a sinner consisteth and cannot possibly consist in any Rom. 4. 6, 7, 8. other thing than in forgiveness, and in a non-imputation of sin; in the merciful covering of iniquity: for what shall become of him that hath sinned, if hi● sin be charged upon him; he must pass under the eternity of the wrath to come, which sin hath justly subjected him unto: and then where will be the time and place for blessedness? what can be beyond everlasting? if forgiveness of sins be the blessedness of a sinner, than here is nothing in man to move God but this; here is a sinner, a man undone by his own sin, but I will be his God, and will be Heb. 8. 10, 12. merciful to his transgressions, and I will remember his sins no more. This, this is the Covenant by which we sinners can live and stand in the sight of God. SECT. 2. But wherein may it be made to appear Illustrated six ways. that the weakness of the Law, made weak through the sinfulness of man moved God to give his Son? Answ. 1. Because this is the main reason why God left the Gentiles to themselves for above two thousand years, upholding them nevertheless in the utmost of natural abilities which are in man since the fall, and giving them all the blessings of Creation continued in his Providence with goodness and long-suffering, that all the world might see, man cannot by his wisdom find out the true God; find out the way of reconciliation and salvation; man cannot do aught but wander from God, he understands not, and will not ask after Christ: and then God will say, Behold me, to them that asked not Isa. 65. 1. after him, and that shall be verified, I Isa. 41. 27. Junius in locum. 1 Cor. 1. 21. am found of them that sought me not; then God giveth Christ, the first that saith to Zion, behold, behold the things which none could tell of: he that is the one, the only one that bringeth good tidings. Paul to the Corinth's opens this, saying, After that in the wisdom of God (who wisely disposeth of all things in his providence, governing the ages of the world, and the generations of men upon the earth) the world by wisdom, (their wisdom of the light of nature with which they came into the world endued of God the Creator, having the book of the creature open before them, and time afforded to improve it to the utmost, of which wisdom even in the things of God they grew conceited, professing themselves to be wise, nevertheless the truth is, they by wisdom) know not God: much less could ever so much as dream of Christ; It pleased God in his infinite eudoky, or good pleasure, by the foolishness so esteemed by the wise of the world, of the preaching of Christ crucified, for the Redemption of a sinner, to save them that believe. 3. The reason why the Jews were left of God to dote about the establishing of their own righteousness (to which thing all men by nature stand inclined, neither can they by the utmost abilities of reason in man arise higher, or seek any thing else: that the Jews, I say, went about Rom. 9 31, 32. this) to their cutting off, was this: that all men being concluded in unbelief (from the Reign of which they cannot deliver themselves, when the Gospel of Christ is told them never so plainly; and all that they will drive that Gospel unto, is but this, to seek the more to establish thereby their own righteousness.) It might appear that salvation cometh only then unto men, when the Lord will of his own freegrace take hence the occasion to have mercy upon them all, whether they be Jews or Gentiles; and there the Gentiles sooner attained the righteousness which is by faith in Christ Jesus, than the Jews who had the Scripture, which the Gentiles had not; and the Jews cannot get over this evil of going about to establish their own righteousness, and do make to themselves Christ Jesus, A stumbling Rom. 11. 3●, 33. stone, and a Rock of offence to this day; nor will it ever be otherwise, until God glorify the riches and power of his grace to have mercy upon them. When Paul, that heaven-measuring soul, knowing in Gospel-mysteries, through the Revelations which Christ gave unto him, entered into the discourse of these ways of God, he is rap't in admiration, and breaks out thus, Oh the depths of the riches, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! 3. This was the reason why the Law was given, that the Jews having the Law in a perfect draught from God himself, by the glorious ministry of the holy Angels in the hand of a Mediator Moses, might Gal. 3. 19 20, 21, 22, find that thereby they could not have life given them, because they could not get righteousness thereby, but were all concluded under sin, that so the promise by faith of Jesus Christ might be given to them that believe, and not to them that would stand by their works; by which with the help of the holy Law to the uttermost they could never attain to righteousness, although they sought it zealously thereby. 4. The first proposing of the Gospel to Adam fallen, proveth that man's destruction by disobedience was the rise and ground of the exhibiting of the Messiah. It was proposed in a threatening to the Tempter, when Satan had through subtlety destroyed God's workmanship: and in these words was it first Preached, It shall break thine head, that is, the woman's s●ed shall break thine head: she that brought in sin upon mankind by thy seducement, shall be the instrument to bring forth that man, that seed that shall dissolve the Devils works; the ruined workmanship of God shall be reared and restored by flesh of the woman by which it was ruined. 5. The manner of disposing of the Covenant of grace teacheth this: for therein Ezek. 36. 25, 31. God promiseth to work all the work, even by a new Creation, out of worse than nothing, against all impossibilities to any created strength, that the saved may have no other grounds in themselves to look for mercy, but their do and ways abominable and loathsome; and they might be loathing and abhorring themselves as they look to receive mercy: that it might be for ever known and acknowledged by them, that God doth all not for their righteousness, but for his own names sake. Mark there also how God layeth down this as the reason and ground of making Covenant with any, taking them to be his people, and promising to be their God: For I will saith God, be merciful to their transgressions, and I will Heb. 8. 9, 12. remember their sins no more. Likewise this is evident from the manner of disposing the heart of the federate, of him whom God receiveth into Covenant: he is brought to this frame, even to smiting on his breast, standing aloof off, not lifting up so much as his eyes to heaven, in sense of unworthiness and conscience of guilt and filth, and to say, God be merciful to me a sinner: To be ashamed Luk. 18. 13 14. Ezek. 16. 62, 63. M●t. 11. 28 1 Joh. 1. 7, 9 and confounded, and never open his mouth any more, because of his shame, when God is pacified towards him for all that he hath done. So also the promises made to confession of sins: the invitations of the Gospel to the sinneburdened, and sick with sin: The prayers, and arguments used in prayer by God's people; such as this, for thy name's sake, O Lord, pardon mine iniquity, Psa. 25. 11. for it is great. This were strange Logic, a strange art of reasoning, but that this is all that in us doth move God to pardon, even that which deserveth damnation, our sins, our sinfulness: and this is that only thing, besides his own bowels of tender compassions, which causeth him to will our salvation, and to will the giving of a Saviour, and to will the appointing of all means, and effectual workings in and by those means useful to salvation. Our lost estate by sin, moved Christ to come to seek and save, and moved God the Father to send him to seek and save. Mark the arguings of the godly, the bottom on which they fasten their foot when they sue for justification, and cry for mercy: Enter not into judgement, for no flesh Psa. 142. 2 Psa. 130. 1, 2, 3. Jer. 14. 7. living can be justified in thy sight. And, out of the depths (of the guilt and filth of sin) have I cried unto thee, etc. And, Do thou it, though our iniquities testify against us, for we have sinned against thee: for our back-slidings are many. So runs the Gospel's sum; This is a faithful saying, and worthy of all 1 Tim. 1. 15. acceptation, that Christ Jesus came into the world to save sinners. And the subjects of the grace of the Gospel; Publicans, Sinners, Harlots, A Manasseh, A Mary Magdalene. 6. The pattern of Gospel-mercy, Saul 1 Tim. 1. 16. with ver. 12. 13. Phil. 3. 4, 5, 6. made a Paul. Saul the pattern in what he was before conversion obtaining mercy; a Persecutor, a Blasphemer, injurious, full of Pharisaical confidence of his own righteousness which held his eyes blindfold, ignorant of Christ, and his heart malignant to all that was of Christ, and so the chief of sinners, this Saul obtained mercy for a pattern: these were his meritorious works, his previous dispositions, his freewill power to the obtaining of saving mercy; the pattern, in the grace abounding in his conversion; the grace of 1 Tim. 1. 14. faith and love which is in Christ Jesus, that is, which is truly Christian; the pattern in the work upon him remaining after Gal. 2. 19, 20, 21. Phil. 3. 5. 6, 7, 8. 1 Tim. 1. 15 Rom. 7. 7. to the end of the ch. conversion; the pattern of mercy to all sinners that shall afterwards believe in Jesus Christ to eternal life, in all these, through the conflicts they shall sustain in their spiritual warfare. SECT. 3. Be informed and directed hence in four Rom. 8. 2. The use, 1. To inform us. things. 1. In the right use of the Law in respect of life and justification, which is this, first, that righteousness cannot be had by the Law, but the curse; and therefore secondly, Gal. 3. 10. Rom. 7. 13 look upon it, that sin may be known, that sin may become to thee exceeding sinful, when thou findest that it worketh death in thee, even that Law kills thee, which is good, holy, just and spiritual; thirdly, make use of it to conclude Gal. 3. 23. Gal. 3. 24. Phil. 3. 8, 7, 9 thee under sin, and shut thee unto faith in Christ; and fourthly, that thou mayest be schooled unto Christ; fifthly, that thou mayest renounce thine own righteousness which is by the Law as loss and dung, as offals and dogs-meat that thou mayest win Christ, and be found in him, who is true food, riches and the best gain; sixthly, that by the body of Christ Jesus crucified for sinners, thou mayest be delivered from the Law of thy first husband legally, inasmuch as he is dead; even Rom. 7. 4. the Law as it is a Covenant, that so tho● mayest be free to be married unto another, even to the Lord Jesus Christ risen from the dead, that thou mayest bring forth fruit unto God, and no more bring forth fruit unto thyself, dead fruit, that hath self-ability for the principle and spring, and self-glorying for the end; which must needs make the best of works done after the holy Law to be dead fruit, carrion-like, stinking and abominable. 2. In the right use of the disability thou findest in the Law to help and deliver, this is by accident, Lay the blame altogether upon thyself; for there lieth the cause thereof: let thy corrupt nature, thy flesh be charged with it, that the Law may be magnified and kept honourable in thy esteem; and that God the holy Lawgiver may be justified and cleared when he therein judgeth thee: Say with blessed Rom. 7. 10, 14. Paul, the Law is holy, and the Commandment holy and just, and good; the Law is spiritual, but I am carnal, sold under sin. 3. In the right use of the weakness and wickedness of the flesh when thou feelest Phil. 3. 3, 4 the same; Have no confidence in the flesh, in thy natural abilities, privileges, performances; Place no confidence in them for ever, for flesh defiles them, and makes to it self-advantage of them: Never trust thine own heart any more, for Prov. 28. 26. this is the property of the fool that is not wise towards God; the more thou feelest the motions of sin in thy members, look out and betake thyself to Christ, & to freegrace so much the more: Is there not a cause? hast thou not weakened the holy perfect Law? bring out thy sick and weak, thy blind and halt, thy deaf and dumb, thy leprous and dead, bring them out before this Lord Messiah. The great miracles he wrought in the perfect, powerful, present cures of bodily miseries here on earth, were all to direct us where to seek and find the cure of all spiritual maladies. Christ Jesus loosed the cords of afflictions, by losing the cords of sin; the true method in taking away the cause, and thereby the sad effects, showeth the skill of a Physician indeed. 4. Here be advised what is the greatest and most shameful perverseness, and that is, to continue in sin that grace may abound; Rom. 6. 1. to turn this grace into wantonness and lasciviousness; to profess Christ, and live Heathenishly. Grace, freegrace, and not the Law, breaks down the dominion of sin. Christ dissolves the works of the Devil; he was manifested Rom. 6. 14 1 Joh. 3. 8, 5. to take away sin, and in him is no sin, he is not faulty in the work he undertook. 2. Be persuaded to come to Christ; let rhis love draw thee; will God take the Use 2. To exhort. rise and ground of showing mercy from thy undone estate, there also do thou take thy rise, and from thence look unto him; what can stand in the way to hinder that love which sin cannot hinder; which sin drew forth to full manifestations? think on't seriously, frequently, believingly to turn thee quite about after this God. Again, be ravished with desires and admiration: Oh the heights, depths, lengths and breadths of this love of God The Lord strengthen us with might by his Spirit in the inner man, that we may comprehend with all the Saints the love of God in Christ, in all its dimensions and Ephes. 3. 16, 18, 19 measures, to the filling of us with all the fullness of God; the fullness of this his revealed glory. And while thou contemplatest the ways of God's grace, admiring astonishment will cause thee to cry out, Oh the depths both of the knowledge and wisdom of God how unsearchable are his judgements, and his ways past finding Rom. 11. 33, 34, 35. out! who hath given to him first? let him stand forth, and it shall be recompensed unto him; who hath known the mind of the Lord? or who hath been his Counsellor? Use 3. To comfort. 3. Comfort also springs out and flows hence in abundance: first, under sin's guilt, and under sins motions; Die under Rom. 7. 9, 13. the feeling thereof: let sin in the thought thereof grow exceeding sinful and abominable in thine eyes, as indeed it is in itself; view thyself a sinner in the perfect glass of the pure Law of God, behold it in the reflection of the crucifying, death and burial of the Son of God for the sin of the world, and let freegrace be glorified, and then thou art safe. Secondly, under temptations of presumption and of despair; under the temptation of presumption, either that of carnal confidence, or that of carnal conceptions of mercy. Nothing in us, or in any other creature or thing out of God himself was the cause of God's love to any. Christ himself is but the gift of this love of God; when thou lookest upon thyself, dwell upon thy guilt and filth, that thou mayest by faith alone dwell in God, and God dwell in thee; he sindes thee sinful, lost and forlorn, and he will save, and in saving cannot leave thee such, for than he did not save. Under the temptation of despair, what support is here? No sin, no Law made God to loath, as in justice he should, but to pity, and to redeem. Thirdly, under the power of enemies; Isa. 49. 24, 25, 26. Behold here, sin that sells the sinner, occasions the workings of the tender bowels and mercies of the infinite God, of God the Father to save; Behold here, the Lawful Captive, the Captive of the Mighty is redeemed and delivered. Hitherto of the fourth truth demons●rating the second great doctrine concerning the full salvation which is in Jesus Christ. Now let us come to the fifth medium which the Apostle giveth to demonstrate the All-sufficiency of this salvation. CHAP. VIII. Treating of the fullness of salvation by Jesus Christ, proved from the end of the sending of Christ intended and attained, which was the expiation of sin, and the fulfilling of the righteousness of the Law, both for, and in the sinners that shall be saved. SECT. 1. 5. THe words of the Apostle now to 5. Salvation is full where sin is expiated, and the righteousness of the Law is fulfilled for and in us sinners. be handled are these; [And for sin, condemning sin in the flesh, that the righteousness of the Law might be fulfilled in us, did God send his own Son;] here is delivered this glorious truth, viz. That the end of Christ's mission, incarnation and passion being to expiate sin, and to fulfil the righteousness of the Law both for and in us, doth abundantly prove the salvation of those that are in Christ to be absolute and full. Here three affrighting and sinking sentences Opened, and while opened, demonstrated. are savingly and everlastingly answered: The awakened sinner when he considers the Law of God, and the Bonds of his obedience thereunto, as he is a reasonable creature, cannot but reason thus; 1. I am a sinner, and sin condemns me by the righteous sentence of the Law which I have broken. It is answered, The Son of God is sent in the flesh for sin, to be the sacrifice to take it away, the Lamb of God slain in sacrifice for the sin of the world. God condemns sin, which would condemn thee; God condemns it in the flesh of his own Son; as the Syriack readeth the words, in his flesh, and the connexion of the words in these two verses doth enforce that sense; for he that sent his own Son in the flesh to condemn sin in the flesh, and so save the sinner, must needs condemn sin in his flesh, and not in our flesh; for had we born in our bodies the condemnation due by the Law for our sins, we had perished everlastingly, and had for ever lain under the curse of the Almighty Lawgiver, but sin is expiated by a sacrifice of infinite value, sin is condemned in the flesh of Gods own Son; therefore thou shalt never be condemned for thy sin. 2. The Law requireth perfect obedience and righteousness of the creature, and continuance in the same. I cannot perform the obedience which the Law requireth; and were all my former sins forgiven, I shall sinne again. It is answered, the Son of God hath fulfilled the righteousness of the Law in thy nature for thee; for God sent him in the likeness of sinful flesh, he sent him about sin, that he in the flesh, the humane nature, might fulfil the righteousness of the Law; therefore he was sent not for himself, who was not obliged to the Law, but for us to fulfil it for us; therefore his obedience is thy obedience, his righteousness thy righteousness. The righteousness of Christ Jesus, the righteousness performed by him, is performed for thee, not for himself, it is thine: it is the righteousness of God, of Gods appointing ordained for thee: it is the righteousness of faith, thine by believing, not by working; thou hast not a righteousness of works, for thou art a sinner, but here is a righteousness provided for a sinner; believe, and it is thine; it is an everlasting righteousness; live ever by believing, and all thy sins are covered, thou art clothed for ever. The Son of God Jesus Christ is the Lord our righteousness. 3. But man is yet a creature, and though he be not under the curse, and be acquitted of his sin, yet is he bound to obedience, and not the less bound, but the more, because God so loveth, as to give Christ his own Son; my bonds of obedience are greater, and yet I sin daily, my sin is the more aggravated, because they are against such a gracious God and Father, and against such a Lord Redeemer; it is answered; The Son of God is sent to fulfil the righteousness of the Law in us; how? may you say; 1. By setting out to the world, and to the heart of a sinner, sin more vile and the more condemned in and by the heart of the sinner, which is one point of righteousness to hate & judge sin. And God most holy, while most of love, and most just while most of mercy; now this heals us of profaneness whilst it allures; & draws with cords of love whiles it fills with holy fear; sin is hated, and God loved; the name of the Lord Christ is named with an heart departing with a blessed Apostasy from iniquity; & as love abounds, just abomination of sin increaseth with self-loathing and self-abhorrency. 2. By showing a crucified Christ, which sight wounds to the quick, persuades to Zach. 12. 10. Joh. 12. 32, 33. Joh. 3. 14, 15, 16. Gal. 2. 19, 20. believe in God so loving as not to spare but to deliver up his own for us; so faithful of his word, performing in due time the greatest, unlikeliest, and ancientest promise he ever spoke; to believe in Christ so gracious, to believe his promises, threaten, commandments, and all his words. This sight crucifies us with Christ, ye● causes to live to God, and to live in and through crucifyings. 3. By this faith the sinner is united to Christ; not by a moral union, as love uniteth, but by a mystical, receiving his Spirit; not by a Physical or natural union, but by a supernatural. Christ of whom the Word & the Spirit do therein testify, faith receiveth; faith receiveth Christ in the Word, justifieth, and Christ is form in the heart; faith brings home the love of God in Christ, as the Holy Ghost in the Word of the Gospel revealeth, and by that Word reveals the Son in the sinner's heart believing: this faith works love, this faith works by love, which is the fulfilling of the Law. 4. By this faith Christ is received; not only as satisfying God's justice punishing and commanding, but as purchasing grace, glory, and all good things else: yea, as purchasing the blessing of the promise, even the Holy Ghost who reneweth after Gal. 3. 12. the image of God, and sets the heart on high in hope of the glory to come, eternal life. 5. Christ coming into the believer, breaks down sin's dominion, and sets up his own government in the soul, the Rom. 6. 14 authority of the Lawgiver, the spiritualness of the Law, and his delight in all this. 6. By his Spirit, he creates us anew, he confers all principles of obedience, he comes and dwells there in the new creature, he is in the seed abiding in them, he enables, he excites that ability, he imparts to them the promises, he puts life into the Word and Ordinances that they may be in power. 7. By his exemplary life in holiness, both in doing and suffering; he beats out before us the way of righteousness as our pattern, which draws out imitation, (man being a creature prone to be led by examples, and his imitating inclination in his new Creation sanctified,) now we would walk as Christ walked; the heart is set on high and perfect patterns, even on God's holiness, and on Christ's purity. 8. Here is the image of God to be beheld in a mirror, in liberty and in great 1 Cor. 3. 17, 18. glory, the image of God lost, but in Christ found again, begetting in us the very same image, we see and are transformed, we see & are assimilated, & made like unto it. All this work is in true and powerful beginnings which tend to, and are growing towards perfection, and shall be perfect with perfection of degrees and fullness, as here it is of parts and of uprightness. SECT. 2. This Doctrine is of singular use to wipe Uses. 1. To vindicate the Gospel. Gal. 2. 17, 18, 19 off all aspersion cast upon the Doctrine of justification of a sinner by faith in Jesus Christ without the works of the Law, as if it were a Doctrine of looseness: for see here Christ is not the minister of sin; he destroyeth sin in believers, he by faith purifieth them to the very heart; the preaching of this Gospel of forgiveness of sins out of freegrace by faith in Jesus Christ destroyeth sin; it makes the believer to live to God through a double death, and the latter of them which this Gospel by faith puts the sinner unto is no less than crucifying, yet a death to the believer most desirable, because it is a crucifying of him with Christ. And now this believer cannot but abhor the thought of being such a transgressor as to go about to build again that which by receiving and professing, and preaching (if he be a Minister) this Gospel he destroyed, was there ever the like effectual way of destroying sin, and fulfilling the Law in a sinner as this? here sin is made hateful in the heart of the sinner, profaneness of heart healed, the heart formerly alienated, now drawn to God, the old man crucified, which Christ and the believer lives yet, or rather Christ lives in him; faith uniting to Christ, and receiving Christ works by love, love constraining to live to him that died for them, the Holy Ghost is received, the Son of God revealed in the soul, Christ's, government is set up, and sins dominion is broken down, the heart is created anew, and the sinner enabled to walk in God's statutes, & to do his commandments with delight in the spiritualness and purity of the Law; he would be holy, as his heavenly Father is holy, and pure as Christ is pure, and walk he would as Christ walked: by faith beholding God in Christ all of love, he suffers a change from glory unto glory, which shall be perfected in both body and soul in glory. Was there ever such a fulfilling of the righteousness of the Law by weak sinful man as this, which is wrought by faith in the Son of God sent into the world to take away sin by one offering and sacrifice once for ever? Jesus Christ was a curse for sin, not a cloak for sin; he fulfilled all righteousness, but nulled no Law; he fulfils the Law in us, whiles he enables ro believe that he fulfilled it for us. The Ministry of the Gospel is the Ministry of Rom. 3. 31 life, of righteousness, and of the Spirit: we establish the Law by faith; we magnify it and make it honourable; we bring to glorious liberty, not to base licentiousness, which is most absolute slavery. We advance godliness, while our Doctrine forms it in power, and destroys a powerlesse form of it: we maintain good works, while through the Gospel the sinner is called to come to God through Christ alone, and God takes him into his own gracious and powerful hands, and makes, moulds, fashions him in his own workmanship in Christ Jesus created anew unto good Eph. 2. 10. works. O ye Pontificians, ye Papists and all others to whom the Gospel comes, know ye, The Law is not against the Promise: The Promise engraves the Law in the fleshly tables of the heart. This Doctrine also tries and differenceth 2. To try Professors. Believers and Believers, Christians and Christians; upon the Believer and Christian indeed, the former three sentences are deeply fastened, and the answers are experimentally and sweetly resented in the heart that closeth with them, and receiveth the mould of them; such a heart is truly believing and Christian, and no other: Go over them again and again in thy thoughts, and try how it is with thee. CHAP. IX. Sheweth that the fullness of salvation shines in the Person who maketh saving application thereof, deth●oning corruption of nature, and ruling the whole man; even the Spirit, the Holy Ghost, the Spirit of the Father, and of the Son. SECT. 1. THe person applying, and the manner of his application of the salvation by Christ is implied in these words, [who walk not after the flesh, but after the Spirit] hear the Spirit is the person that brings home this work with efficacy and power; for here we have a double consideration of the Spirits work in the saved one's; the first presupposed and implied, namely, that God the Father, and Jesus Christ his Son do give to those that shall be saved the Spirit, who applieth savingly all the love of the Father, and the grace of the Son: who pulls the flesh, or man's natural corruption out of the Throne, and sets up himself to rule the man; mention is made in these words of such a Spirit, and who can be able to do such a work but the Spirit who is the power of the most High; who will be willing but the Holy Spirit, or as we usually speak the Holy Ghost? likewise, either sinners have this Spirit of themselves, and so none have; for if they had him in them by nature, how is it that he ruled not, how is it all by nature are under the power of the flesh living and walking in their sins? or else he must be given, and who can give him but God the Father, and Christ his only Son? this giving and working of the Spirit for the bringing home the Redemption which is in Jesus Christ, is therefore necessarily implied in these words. The second work of the Spirit is expressed in a Description of the Redeemed ones; [They walk not after the flesh, but after the Spirit;] both these considerations are in the subject persons made partakers of that work of the Spirit, two ways commended in the words, [us, who walk, etc.) first, that the Jews and the Gentiles, the Apostles and all others that belong to God, are all alike sharers in this mercy and work of the giving of the Spirit to them to apply savingly this salvation, and to reign in them, and frame their conversation, although they have not all alike this Spirit in the same measure and degree; Us who walk saith the Apostle, we Apostles, we Jews, and you the believers at Rome to whom he wrote, you that were sinners of the Gentiles; us, you as well as we, who walk after the Spirit. Secondly, that neither the one nor the other of them, have respect with God but in Christ; No, were he an Apostle, not Paul himself, nor do they look for part in this salvation upon lower or other terms, but as they fall within this Description. Hence therefore we have two things before us. 1. The sixth branch of truth that proves the fullness of salvation in Christ. 2. The third great doctrine, which is, The description of a true Christian. The sixth branch is this. The salvation of sinners by Christ is complete, Doct. 6. The Spirit of the as being savingly applied by the Spirit, given of God the Father, and of Christ Father and the Son, applieth the salvation by Christ, dethroning corruption, and ruling the whole man. 1 Cor. 6. 11 his own Son to them that shall be saved; In which application, the Spirit dethrones the flesh, and rules the whole man. The sinners which are washed, justified and sanctified in the name of the Lord Jesus, have this so great a change wrought by the Spirit of our God, saith the Apostle: God who sent the Redeemer, hath covenanted that his Word and Spirit shall be in the seed, and seeds seed of the Redeemer, to whom the Father gave them that he should save them, as the Prophet Isaiah showeth, saying, The Redeemer shall Isa. 59 21. come to Zion. As for me, this is my Covenant with them, saith the Lord, my Spirit that is upon thee (that is, upon Christ the Redeemer,) and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed (for whom the Redeemer gave his soul an offering for sin, and went in travel with them on the Cross) nor out of the mouth of thy seeds seed, from henceforth Isa. 53. 10. Gal. 3. 14. 1 Joh. 4. 13. & 3, 24 and for ever. Christ hath purchased it, and the believer is possessed of it. Hereby we know, saith the Apostle, that we dwell in God, and God in us, even by the Spirit which he hath given us. This is that way in which he saveth, even by the renewing Tit. 3. 3, 5. 2 Thes. 2. 13, 14. 1 Thes. 1. 3, 4, 5. of the Holy Ghost, which he sheds on us abundantly through our Lord and Saviour; and through this way, even the sanctification of the Spirit; God bringeth his chosen unto glory. Hereby our election is known. The Son of God the wisdom of the Father, subdueth us by his Spirit poured out unto us; by which he makes known his words to us: This is called the Communion Pro. 1. 23. 2 Cor. 13. 14. Joh. 3. 3, 5 of the holy Ghost. And this is so absolutely necessary, that unless a man be born from above of water, and of the holy Ghost, he can never see the Kingdom of God; that is, he cannot come into and enjoy eternal life in heaven, he can never enter into it, unlest he be born again of the holy Spirit now poured out as plentifully as water and floods according to the promise of the Old Testament: this our Apostle is peremptory, If any have not the Spirit of Christ, he is none of his. There are three that bear Record in heaven, Isa. 44. 3. Rom. 8. 9 1 Joh. 5. 7, 8. and three that bear Record on earth unto the salvation of sinners by Jesus Christ, and the Spirit is one of each three. The Spirit is the witness that testifieth of Christ, and the Spirit is the witness that testifieth in the true Christian, that he is the child of God; the believer hath the witness in himself, the word of Scripture is the Spirits Testimony; in this word as in his Chariot the Spirit cometh into the heart; by this word engrafted, which is the Spirits work, he dwells there, and in and by this word which he quickeneth, he gives in his witness that we are the Children of God. Now it is the completeness of this work of the Spirit which is here to be considered: And this will be manifest if we observe diligently the opening of these seven things. 1. Who this Spirit is. Seven things unfolded, touching the Spirit. 2. What is his saving work in and upon the elect of God, and the Redeemed of Christ. 3. That the Spirit is in Office to do that saving work, and his faithfulness in this his Office. 4. The peculiar works of the Spirit in order to this saving work. 5. The Inhabitation of this Spirit where he is thus given. 6. The time of his coming. And lastly. 7. The peculiarity and appropriation of this work to the elect of God the Father, and to the Redeemed of Jesus Christ. SECT. 2. 1. Who this Spirit is. This Spirit is the holy Ghost; for so the Apostle in this Chapter maketh it clear, 1. Who is this Spirit. when he calls him the Spirit of God, and the Spirit of Christ, ver. 9 and the Spirit of him that raised up Jesus from the dead: the Spirit that shall quicken our mortal bodies, in ver. 11. and in ver. 16. he distinguisheth this Spirit from our spirits in the point of witness-bearing. Therefore the Spirit is the Holy Ghost, or the Holy Spirit, as our Translators also render it in the Epistle to the Ephesians, Ch. 1. 13. & ch. 4. 30. which is all one in sense, the word Spirit being from the Latin, and Ghost an old English word. Now that we may know who the Holy Ghost, or the Holy Spirit is, note 2. He is God, he is true and very God, equal in power and glory with the Father and the Son, the same God in essence, though a distinct 1 Joh. 5. 7 person in the Godhead and the third person; for there are three, and these three are one: three persons; the Father is not the Son nor the Holy Ghost; the Son is not the Father, nor the Holy Ghost; the holy Ghost is not the Father nor the Son; they are three, yet these three are one God, not three Gods: one God in essence; the Godhead of the Father, of the Son, and of the Holy Ghost, is but one. Spirit here is taken personally, and not essentially, as when it is said, God is a Spirit; and these three are one in bearing Record; one God in bearing Record, yet three that bear Record; three persons and one God; and that he is God is manifest; The Lord is that Spirit, or that Spirit is the Lord. We are transformed into the 2 Cor. 3. 17. & v. 18 Image of God in beholding in the glass of the Gospel the glory of God; and this transformation is wrought even as by the Spirit of the Lord; that is, it is such a work as none can do but the Spirit of the Lord, and such wherein the Spirit of the Lord is plainly seen; an expression like that concerning Christ Jesus, We saw his glory, the glory as of the only begotten of the Father; as is not of similitude, or likeness, for no like is the same; but as of specification of the very things; as the glory, that is, no other or less than the very glory of the only begotten of the Father. So likewise here, as by the Spirit of the Lord, that is, by no other worker, and by no less than by the very Spirit of the Lord; and it may also be read (which I most approve as most agreeing to the whole Context going before, especially in ver. 17. as by the Lord the Spirit. Again, To tempt the Spirit, is to tempt Act. 5. 3, 4. Isa. 6. 9 with Act. 28. 25. God: as we find in the History of Ananias and Sapphira; The Lord Jehovah spoke by the Prophet Isaiah, and Paul saith, the holy Ghost spoke those same words by Isaiah. The name Jehovah is the name of the true God only, this his name which is his alone, he will never give to another, but here it is the name of the Holy Ghost, Jehovah is the Holy Ghost, who spoke by the Prophets, and who is, as the Nicene Creed professeth, The Lord and giver of life. The properties also of the Godhead, are given to the holy Ghost; as eternity, Heb. 9 14. Psa. 139. 7. called the eternal Spirit. Omnipresence, or to be present in all places at once: as David sang, whither shall I go from thy Spirit? Omnipotence, to be Almighty: and this the works of the Spirit do manifest; he doth the works of God, the works which only God can do: as the work of Creation; by the Spirit of the Lord were the Psal. 33. 6 Job. 26. 13 Job. 33. 4. & 32. 8. Gen. 1. 2. with Deut. 32. 11. Isa. 61. 1. & 48. 16. 1 Cor. 12. 8, 9, 10, 11. heavens made; the Spirit garnished the heavens, and made man, as Elihu said, The Spirit of God hath made me, and the breath of the Almighty hath given me life. The inspiration of the Almighty giveth men understanding. Likewise the work of preservation; the Spirit of God moved upon the face of the waters, or was moving with an hatching virtue as the bird sitteth upon the eggs, and hovereth over her young to cherish and preserve them; his work is the sending and anointing of Jesus Christ: the gifts of tongues and miracles, and the like, which he distributeth as he will. These works declare the deity of the holy Ghost: and they declare it above Suae libertatis arbiter, omnia pro authoritate propriae voluntatis dividens. Ambr. l 1. c 2. de spiritu sancto. 2 Cor. 13. 14. Rev. 1. 4. the force and reach of all cavils of sophistical blasphemers, and to the strong Consolation of all believers; he it is that applies with saving efficacy the love of the Father, and the grace of the Son. Divine honour is also given to him: as to be baptised into his Name, to pray and bless from him, to call upon him. And in the second to the Thessalonians, Ch. 3. ver. 5. the Apostle prayeth thus, The Lord direct your hearts into the love of God, and into the patiented waiting for Christ. So Ambr. l. 3. the spir. sancto. c. 15 The same Father urgeth also that place in 1 Thes. 3. 12, 13. patrem dixit, filium dixit: quem ergo cumpatre & filio, praeter Spiritum junxit? Mark. 3. 29. Heb. 10. 29. Here are three distinct persons, God to be beloved, Christ to be waited for with patience, and the Lord to whom the prayer is made, that he would direct the hearts of believers into that love and patiented waiting. Now this Lord is the Lord the Spirit, who directs the hearts of those whom he sanctifieth and enableth to believe. Against the holy Ghost sin may be committed, and to great height, and men may commit such sin against him as may become unpardonable: because they wilfully and maliciously oppose and despite him in the manifestations of his presence, and gracious workings in the Gospel for the Application of this salvation; therefore he is very God, he is the Spirit of grace. 2. He is the Spirit of the Father and of the Son; the Spirit of God, and the Spirit Rom. 8. 9 Isa. 61. 1. 1 Pet. 1. 11. Gal. 4. 6. of Christ. He proceedeth * Joh. 15. 26. from the Father and the Son, and according to this his existing, about the work of saving application of Redemption, he is sent forth of the Father, as he is the Spirit of his Son, into the hearts * Gal. 4. 6. of those that are privileged with the Adoption of children. God the Father sendeth him as he is the Comforter, and the Son Jesus Christ sendeth him: and therefore he is Joh. 15. 26 Alius, non aliud. Joh. 14. 16 another, a distinct person, not another thing: he is another Comforter; the Lord Jesus the Bridegroom, he is one Comforter, the holy Spirit, in the Bridegroom, and the Bride one and the same, he is another Comforter, he is the Spirit who knoweth the whole heart, and the most hid counsels and secrets of the Father and the Son; these Gospel Mysteries, the 1 Cor. 2. 10, 11. secrets of this bosome-love, into which no Angels of light could dive, no more than a man can know what is in another man, unless he reveal it. This is he who works in us to bring home this salvation: therefore it is done most effectually and most comfortably. SECT. 3. 2. What is his saving work? In the Elect of God the Father, and in The saving work of the Spirit, made up of 14. works. the Redeemed of Jesus Christ his Son the Redeemer. The holy Ghost hath his saving work: and it is made up of these several works following. 1. Renovation, or regeneration; In which the holy Ghost by the word of Christ as water, as a laver of water washing a sinner, as floods of waters poured out upon the dry and barren heart, doth cleanse and wash, and in the washing change and make a new the sinner. The word of the Gospel is as pure water, and water fructifying. The Lord Jesus Christ is a fountain opened for sin and uncleanness, who came both by blood and water: all sorts of cleansings and washings are found in him, and the holy Ghost in the work of his grace by the Record, by making the sinner to know his own foulness and uncleanness by sin; and the fullness of cleansing away sin by a of that water, and by a Sacrifice in that blood which is in Jesus Christ the only Son of God crucified, and by taking the basin of the Word which sets forth Christ, into his own hands to sprinkle and rinse the sinner so enlightened; and by taking hold also of such a sinner to put him into this laver, and under this sprinkling he makes the heart to feel Christ's love, and the flinty rockiness of it to melt and flow down before the Lord God, and all the abilities of his soul to flow together, and rise up towards the Lord Jesus with strong and fixed desires; and then the holy Spirit is as water, (water that catrieth with it, and in it, the virtue of Christ's blood, set Joh. 3. 5, 6, 8. forth in the Gospel,) all to the washing, and renewing, and begetting again, in such wise that this sinner is born from above, Tit. 3. 5, 6. born of the Spirit, born of God, and Christ is form in him. The party came into this laver a sinful man, all leprous, a dead man, but he comes out of it a new man, a living changed man, quite another man than he was before. Behold the laver of regeneration, the renewing of the holy Ghost shed on a poor humbled sinner abundantly, and richly through Jesus Christ our Saviour; this work is of absolute necessity for old and young, for learned and unlearned, for Jew and Gentile. And as that which is born of the flesh, is carnal, corrupt, earthly, low and weak: so that which is born of the Spirit, is Spirit, spiritual, pure, heavenly, high, and powerful, and discerning the holy Mysteries of the Gospel of the high and holy God. 2. Sanctification: the Apostle Peter describeth a true member of the Church, a subject of grace and peace by the work of the three persons in the undivided Godhead about his salvation, so that the Spirits work is that which singleth out the individual person from among all other the children of men, and seateth the Father's love, and the Son's grace of Redemption upon him particularly. This is the Description, He is one Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ. Sanctification is we see, the saving work of the Spirit. Sanctification of the Spirit: and belief of the truth 1 Thes. 2. 13, 14. is the way through which God, calling sinners thereunto by the Gospel ministered by the ministry of the New Testament, doth bring those whom he hath chosen from the beginning to salvation, unto the obtaining of the glory of the Lord Jesus Christ, as this Apostle Paul teacheth in another place. Now the sanctifying work of the Spirit is this: 1. He illightens; and this illumination is accompanied, 1. With wisdom, that knows things as they are, and values them as they are worth, that knows the worth of the things of God in Christ discovered according to their excelling nature and difference, and prefers them above all other things: and it is 2. With Revelation also, bringing Ephes. 1. 17, 18. the things of Christ unto the mind in Gods own light; in a light above the light of man's reason: And it is thirdly with rectifying, or rather making anew the Organ: the eyes of our understandings, which were covered with blindness, and Mat. 16. 17 that blindness was in and from our birth (so that we were born blind) they are opened that we may know. All this is beyond the illumination which is of common grace, and which may be found in the best of hypocrites. 2. He quickens, he causeth the dead in sins and trespasses to awake, arise, and live; he is the Spirit of life, the righteousness of Christ declared and set forth by God in the Gospel, and brought home to the soul of an humbled sinner by the word attended with the Spirit: and the Spirit is life, because of this righteousness; life from the death of condemnation which sin deserved: life from the death of sin; life true and joyful. 3. He circumcises the heart with a circumcision made without Rom. 2. 29 Col. 2. 11. hands. In this work, the word is the circumcising knife; this knife is taken into the hand of the Spirit, the heart is the part that is to suffer, and not the flesh or body of the sinner, the foreskin is the superfluity of maliciousness and wickedness; Jam. 1. 21. Deut. 30. 6. the skin upon the heart, the skin of other loves which oppose the love of God, as self-love, the love of the world, the love which is called lust, and the love of superstitious vanities, and men's inventions in Religion, and worship: and the cutting off this fore-skinnesse, is when the word in the hand of the Spirit, and by it skilfully used, getting between our hearts and them, it makes the heart to see them to be such as the word says of them, and to judge itself for them, and to cast them away as unprofitable and destructive, even because of Christ circumcised and made under the Law for us, and for our deliverance from the same Law. Until this work be done, no love of God can be wrought in us; strange loves have the heart; and when this work is done, it reacheth to the circumcision of the ears, and of the lips, and of the whole man; Insomuch that the body of the sins of the flesh, the whole frame of sinful flesh suffers and is destroyed. 4. He gives us spiritual senses, and a sagacity and quickness of scent, whereby he makes us savour spiritual things, and to smell out, and delight to pursue spiritual ways; this work is so eminent, that the Rom. 8. 5. Isa. 11. 2, 3 newborn babe can taste distinguishingly the sincere milk of the Word fit to feed, batten and make to grow, from all adulterate stuff, and can see and discern judiciously the things of the Spirit of God from all other things, and make up a right judgement concerning them, and can in hearing, try the words of doctrine delivered, and try the spirits in the teachers, the Spirit of Christ and the spirit of Antichrist, the Spirit of God and the spirit which is of the world, the spirit of truth and the spirit of error. In ordering his Conversation, he can sent and smell the ways of holiness from those of profaneness, so that he is of quick understanding in the fear of the Lord, and is sensible, and hath his feeling of spiritual mercies, and plagues of sin that annoys spiritual life, and of the power and spiritualness of Ordinances and Administrations from ordinances of men in will-worship, and formal out-sidednesse and shows, and flourishes in administrations. All this the new born babe is able to do by a naturalness like an instinct, though for want of Art, or of strength of the reasoning ability, or not yet having the wits, the senses exercised in the word of righteousness, he cannot show to his own or others satisfaction where the fault lieth, much less is able to dispute it, and by arguing convince the evil doers, the opposer, and the pleader for the evil; the quickness of spiritual senses doth grow, as age in Christ cometh on; the Spirit in this work rested upon Jesus Christ as he was man in all fullness, as became our head, and it is on every living member of his mystical body, according to his place of membership as becomes such a Member. 5. He writes his law in our hearts. The Law, 2 Cor. 3. 2, 3, Rom. 8. 2 that is, the sum of revealed truth, both of the Law strictly so called, the Law of the ten Commandments, and of the Gospel: this is that which is written; the writing is such an engraving of the truth with love of the truth upon our hearts, made soft, tender, and fleshy, as that it cannot be blotted out. The soul may be torn from the body, but the truth cannot be torn out of the heart. And this impression of the truth is such, that now it is the Law of the mind, which Laws the man: It is the Law of the Spirit of life which is in Christ Jesus as the Head, and in them as the members; this is an heavenly edition of the Bible, so imprinted upon the soul, that the man becomes a living walking Bible, which print comes off so fair in the life of the regenerate and sanctified, that they are the Epistles of Christ to be seen and read of all men. 6. He gives liberty; he sets us free from the law of sin and death; the title, the dominion of sin is taken away that we may 2 Cor. 3. 17. Rom. 8. 2. Joh. 7. 37, 38. & 4. 14 become servants of righteousness. 7. He is a spring, and rivers of l●ving waters in our bellies, flowing up within us unto eternal life. Our hearts by nature are as a dry and barren howling Wilderness, not fit for habitation, nor bearing any good plants, untilled and horrid to the sight: It is the Spirits work to be in us whom the Lord will save, changing the very will, breaking, open springs, and causing Rivers of sweet, wholesome and healing waters of the blessings of the Gospel, of all gifts and graces, and grounds of comfort to flow within us, even in the very heart and conscience, in the belly of the man; and there these waters to be not as standing lakes, and ditchwater, but ever streaming out, and fed from the hid wellhead of the holy Spirit. When this work is in us, then of Wildernesses we become fruitful Fields, than we have within us Isa. 44. 3. & 49. 10. Joel 3. 18. Zach. 14. 8 that which will satisfy, and will allay and quench our thirsts, our souls will be as a well-watered garden whose waters never fail. 8. He causeth all the fruits of grace's fructifying to be in us and to abound in us: all his fruits he maketh to break Ephes. 5. 9 Gal. 5. 22, 23. 2 Cor. 3. 18. 2 Cor. 4. 13. forth; all goodness, righteousness and truth, love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against which and such like there is no Law. 9 He transforms us into the image of God from glory to glory. 10. He enableth us to believe, and Eph. 2. 18. Judas 20. Gal. 4. 6. to speak by confession, to pray to the Father through Christ with gracious and fervent desires, crying Abba Father, to mortify the deeds of the body; our members that are on the earth, and to be crucifying the flesh with the affections and lusts Rom. 8. 13 Gal. 5. 24. thereof, that old beldame original sin, the sinfulness of our natures in which we were conceived and born with all the cursed brats thereof inward and outward, in which actual transgressions she hath been and is prodigiously fruitful: To be purifying the soul in obeying the truth unto more and more unfeignednesse in faith, love, meekness, patience, and in every other 1 Pet. 1. 22 Ezek. 36. 27. 2 Tim. 1. 14 grace: to walk in God's statutes, to keep his judgements, and to do them: and to keep the faith committed to our trust as a thing deposited. In all these the actions are ours, the ability is the Spirits: these are the works of the Spirit sanctifying us. 3. Manuduction, or leading by the Rom. 8. 14. hand: the new born and sanctified are at first weak as children, and ever after in this life stand in need of a guide, such a guide as might inwardly act, sweetly and powerfully draw, graciously support, and gently lead, all this the Spirit doth for the children of God; this work is accompanied with familiar sense of love and faithfulness, taking and holding us by the right hand that our souls might follow hard after him, these mighty dawnings Psal. 63. 8. and sustentations the more they are felt, the more are they prayed for, that they might run after Christ, and the more the soul is powerfully enabled in these pursuits, the right hand and dexrous power of the Holy Ghost is put forth to uphold us so much the more; and this work is expressed further with counsel, as David Ps. 73. 23, 24. said, thou wilt guide me with thy counsel; and with inward prompting and whisper as of a voice behind them, saying, this is the way, walk in it, when ye turn to the Isa. 30. 21. right hand, and when ye turn to the left. 4. Teachings as the anointing; this teaching is with sweet and piercing efficacy, as oil that suppleth and entereth soakingly into flesh and bone; and it is 1 ●oh. 2. 20, 27. with the perfume of the aromatical spicery of graces, like the holy anointing oil under the Law mentioned, Exod. 30. 23, 24, 25. It is also with great establishment in our Royal Priesthood, and in the truth of the Gospel which we learn by this teaching; therefore the Apostle John saith, we have an unction from the holy one, 2 Cor. 1. 21. we know all things: the effect hereof is great peace of heart, as it is said in prophecy concerning the true Church, especially under the New Testament Ministry, All thy children shall be taught of the Lord, and great shall be the peace of thy Isa. 54. 13. children. 5. Consolation; he is the Comforter, by leading into all truth, by bringing all things unto our remembrance, by filling Joh. 16. 13. 6. & 14. 2 us with joy and peace in believing, by making us to abound in hope of glory through his power, (for the work is of Rom. 13. 13. & 8. 15, 16. 1 Joh. 5. 6. Rom. 8. 26. 2 Cor. 1. 22. & 5. 5. Eph. 1. 13. & 4. 30. great and infinite power to set the heart of earthy man, of sinful clay, and keep it up steadfast so high as eternal life in the world to come, and in the third heaven;) by being in us the Spirit of Adoption in his work upon the heart, by witness-bearing, by making intercession in us and for us, by being the earnest in our bosoms, and by sealing us up to the day of Redemption. 6. Direction inward, a most secret 2 Thes. 3. 5. work which hath two branches or parts: first, the directing of the heart renewed and sanctified into every particular acting of every grace received, especially of love and hope. Secondly, the directing of the heart into a very sensible taste and experience of comfort. The words of the Apostle when he saith, The Lord direct your hearts into the love of God, this love of God may be understood actively of the love wherewith we love God; or passively, of the love wherewith God loveth us. 7. Corroboration; this renders the sanctified mighty in doing and in suffering; enlarged to receive, and hold the strong wine of Gospel mysteries, and to walk at liberty in the ways of God's Commandments, making their way through all impediments and oppositions, confirmed in the truth, and enabled to stand, fight and overcome in the spiritual warfare; This strengthens with might in the inner man, (the regenerate and no other have an inner man;) this is from the gracious free-gift of God, as the Father of Christ according to riches of glory, according to his Ephes. 3. 14, 16, 20, 19 Col. 1. 11. glorious power; and from the energy, the effectual working of the power of God working in us exceeding abundantly above all that we can ask or think; and this work is unto the dwelling of Christ in the heart by faith, unto our rooting and grounding in love, unto capacious comprehensions of the every way unmeasurable measures of the love of God and of Christ, unto all patience and long-suffering with joyfulness in the profession of Christ's name and Gospel, and unto the filling with all the fullness of God, even the fullness of his image. 8. The giving of supplies; which for the manner of the work is by influence from Phil. 1. 19 Eph. 4. 16. Col. 2. 19 Christ the head to believers as his members; for measure it is in a proportion agreeable to the measure of every part; for the things ministered grace and life spiritual; and for the next end, nourishment more firm, knitting to the head, and to every fellow-member, and increase with the increase of God, that is, with a mighty increase, an increase which beareth before it the work and blessing of no less, nor of any other than of God himself. 9 The shedding abroad of God's love in Christ, even the sense of that love in Rom. 5. 5. with the context from ver. 1. to the 11. ver. and upon the heart: that lieth now next the heart; nothing comes between this love and the heart, it is plentifully poured on it; this work strengtheneth hope, patience, experience, joy in tribulations, even unto glorying and holy humble boasting, peace of conscience, faith in Jesus Christ, liberty of access into the favour and freegrace of God, and standing in the same, so that we joy in God against whom we have sinned; this causeth all gladness, more than that gladness of Psal. 4. 7, 8 corn and wine abounding, more than all the comforts of this earthly Creation; and it settleth the soul in holy safety and security. 10. Assistance in persecutions; this appears by special teachings of the Spirit to Mat. 10. 20 wisdom, power and utterance which the Adversaries cannot gainsay or resist; and by the resting of the Spirit on us as the Spirit of glory against the shame, and as the Spirit of God against the pain of the Cross; by delivering also from the spirit of fear, even a low, pusillanimous, slavish, 1 Pet. 4. 14. base, fearful, perplexed, selfish, revengeful, giddy, turncoat, unsound, carnally politic temper of the soul, and be in us the Spirit of power, of love, and of a sound mind: and by giving suffering 2 Tim. 1. 6, 7. graces and comforts fitted to the present suffering condition whatsoever it be. Lastly, by enabling ●o come to God in prayer when the extremities of sufferings, the darkness of God's ways in that dispensation, and the difficulties of the times in which we are placed, and the perplexedness of our and the Lords cause we are to stand for, by men's subtleties or otherwise is such, that we know not what or how to ask as we ought, yet even in this case the Spirit itself maketh intercession in us with sighs and groans that cannot be expressed; this is the proper sense of the Apostle in that place to the Romans, Chap. 8. verse 26. 11. The making us Gods habitation; he makes first his own way into the sinful, Eph. 2. 22. secure, proud, hard & stony, and dead heart, and then he prepares for God an habitation there; he makes us a spiritual house, and an holy Priesthood in that spiritual house; he builds us to be a Temple to God, that he may walk in them, and 1 Pet. 2. 5. 2 Cor. 6. 16 dwell in them; this he doth by building us as lively stones on Christ the choicest foundation stone, by furnishing us with the Temple-furniture through the doctrine of Christ received, and by consecration. And he maketh believers Priests by consec●ation with the anointing and by the besprinkling of the blood of Christ; by clothing with the Priestly Robes of justification and sanctification; and by bestowing on them the hearts and dispositions of consecrated Priests. 12. Mansion, or abode for ever in God's people. This work is most comfortable; the world cannot receive the Spirit, they know him not; Christ's true Disciples John 14. 16, 17. know him and receive him; and he comes, and not as a guest for a night or so, but as the inhabitant that dwells in them as in his house and Temple, and abides ever; he dwells in them as the Comforter and the Spirit of truth; he supplies Christ's room and presence, therefore they are not Orphans; here is the anointing, the Chrism that abideth in them, teaching 1 Joh. 2. 27. with ver. 20. & 24. them of all things that are delivered in the Scripture: in which doctrine of the Word of truth, the true Christian maketh conscience to abide and continue as ever they would continue in the Son and in the Father. 13. The uniting them to Jesus Christ the husband of the Church and to all true 1 Cor. 16. 17. Christians as all of them make up one body and Bride of such a Lord, the only Son of the living God, and God blessed Rev. 22. 17. for ever; in uniting true believers to Jesus Christ as Bridegroom, he raiseth in them espoused conjugal love and fidelity, vehement desires after his love-tokens, the kisses of his mouth, familiar talk and confabulations, walks together, feast mutual and embraces; these are set forth in that most spiritual book the Song of Solomon, and the more they enjoy this hidden communion with Christ, the more the Spirit raiseth in them desires unfeigned and fervent after, with love of, and waiting for the presence of Christ in his second coming; which is the marriage-day; the nearness of this union is such, that it is thus expressed, he that is joined to the Lord, is one Spirit; and that is far nearer and more excellent than to be one flesh, as man and wife are one: the work of the Spirit is also to unite to Christians in such wise that they are all one body; this is called the fellowship of the Spirit, and the unity of Ephes. 4. 4 Phil. 2. 1. Ephes. 4. 3 the Spirit; union with Christ and with Christians is the glorious work of the Spirit, the ground of communion, of communication, and of sympathy or fellow-feeling. These are the saving works of the Spirit in the Elect and Redeemed, thus enumerated Arrha docet, renevat, juvat, obsignatque. salutem. Spiritus ecce docet, renovat, copulatque, regitque; & consolatur Arrha salutifera. for the help of memory, but not determining that they are wrought in this order; there is an old received verse, a pair of verses which name some of them, but I hope none that are judicious will either say that there are none else, or that these so fully described in plain Scripture, and so comfortably experienced by the Saints, are not the saving workings of the Spirit; but how lively, quick, significant and discriminating of this saving work are the Scripture expressions and praises attributed to the Holy 2 Cor. 4. 13 Zach. 11. 10. Isa. 4. 4. Ghost? they are these, the Spirit of faith, the Spirit of grace and supplications; the Spirit of judgement and of burning; the Spirit of holiness, or of sanctification; Rom. 1. 4. & 8. 5. Rev. 11. 11 Rom. 8. 2. Eph. 1. 17 Isa. 11. 2, 3 2 Tim. 1. 7. Joh. 14. 17 Ps. 51. 11, 12. Eph. 1. 13. Psal. 45. 7. 1 Joh. 2. 20, 27. Joh. 14. 16 1 Joh. 5. 6, 10. Eph. 1. 14. & 4. 30. Rom. 8. 23 Ezek. 36. 25. Joh. 4. 10, 14. & 7. 38, 39 Cant. 4. 16 Hos. 14. 4. Mal. 3. 11. Tit. 3. 5. 2 Thess. 2. 13. Ro. 8. 26. Joh. 14. 26 1 Joh. 3. 9 Joh. 15. 26, 27. the Spirit of adoption, the Spirit of life, the Spirit of life which is in Christ Jesus; the Spirit of wisdom and revelation in the knowledge of Christ; the Spirit of wisdom and understanding, the Spirit of counsel and might; the Spirit of knowledge, and of the fear of the Lord; the Spirit of love, power, and of a sound mind; the Spirit of truth, God's holy Spirit, God's free or princely Spirit; the holy Spirit of promise; the oil of gladness, the anointing, the comforter, the witness, the earnest, the seal sealing, (for the Saints are the seal sealed;) the first fruits; clean water, water of life, a wellspring of living water, the North and South wind that blows upon the gard●n, the dew and fire: the renewing of the Holy Ghost, the sanctification of the Spirit, he that maketh intercession in the Saints, he that brings all to their remembrance, the seed that abideth in them, he that enableth the belieer to bear witness to the truth of the Gospel with the spirit of a Martyr. All this glory manifested in these saving works, the children of God do feel and have the joyful experience of it in this life. 14. The last saving work is for and in another world, to be done at the last Rom. 8. 11 day; and that is, The quickening of their bodies out of the grave: they shall be raised by the Spirits quickening of them as members of the body of which Christ is the head; this is peculiar to the Saints who are sanctified by faith in Jesus Christ; the Spirit which now dwells in them, will in the Resurrection at the last day, quicken their mortal bodies. These are great things, but most sure and certain: for the Holy Ghost, who is the power of the Highest, undertaketh this work as his Office; which is the third thing proposed to be unfolded. SECT. 4. 2. That the Holy Ghost is in Office to do all this saving work, and is faithful in this his Office. Here are two things to be considered, 3. He is in Office to do this work. the office of the Holy Ghost: and his faithfulness. 1. The holy Ghost is in office to make good this work; this is manifest; first, because he is sent, sent of the Father; sent of Christ, sent into the hearts of believers, Joh. 14. 26 & 15. 26. & 16. 7. Gal. 4. 6. 1 Joh. 2. 1. Rom. 8. 26. sent upon these works. Secondly, He hath names which denote this his Office: He is called the Comforter. Another Comforter. Jesus Christ he is one Comforter, an Advocate with the Father, now in heaven appearing for us. And the holy Spirit he is not Christ, he is Another, he is another Comforter, An Advocate in us; he encourageth, backeth us, exhorts, helps to hand over, and puts into us desires, and makes intercession, aiding with groans unspeakable. He is called The unction, the anointing, or Chrism▪ 1 Joh. 2. 20 Joh. 16. 13 Rom. 8. 15. He is called The Spirit of truth, the Spirit of Adoption. 2. The holy Ghost is faithful in this his Office: this fidelity is many ways expressed: first, in actual performance in Joh. 16. 13 14, 15. us of those works for which he is sent, and in regard whereof he bears his names: He the Spirit of truth, he will guide into all truth: as in John 16. 13. in like manner is it true of every other work; he is the Spirit of Adoption, and he enables to cry in prayer Abba-father, that is, to call on God with fervency of faith, so as to express the heart of a child towards God, as to a father in Christ promised in the Old Testament, an't sent accordingly in the New Testament. In both Testaments together is set forth the glory of the Father, and of Jesus Christ his Son to the full, written in the Old Testament in Hebrew, and in the New Testament in Greek; and the Spirit frames the heart of a child, and fills with the cries of a child in prayer answerable to both Testaments manifestations; and therefore it is said the Spirit causes them to cry Abba, ho Pater, Father, Father. Secondly, In speaking nothing of himself; he took on him nothing apart from, or otherwise than what he had in charge from the Father, and the Lord Jesus: but what he hears of the Father and the Son, that he speaks. Even as Jesus Christ shown his faithfulness to the Father that sent him, in that he spoke nothing but what he had heard of the Father; he spoke altogether what was agreeable to the old Testament Doctrine, ver. 13. Thirdly, in glorifying Jesus Christ; He shall receive and take of that which is Jesus Christ's, and show it unto us. John 16. 14, 15. and hereby we may know the Spirit of truth from the 1 Joh. 4. 3, 4, 5, 6. spirit of error: as the Apostle John gives the rule to try the spirits by. SECT. 5. 4. The peculiar works of the Spirit, in order to the saving work. Moreover, great must needs that 4. Peculiar works of the Spirit, in order to the saving work. work be, which hath marvellous works of the holy Ghost to be wrought and wrought every day, and perfected long ago; that it may be performed now in order to the great saving work; there are peculiar and wonderful works, and they are manifold: some respect Jesus Christ, some the Scriptures, some the Church, and some the Ordinances: take a brief of them under these four heads. 1. Such works of the Spirit as respect 1. Respecting Jesus Christ. Jesus Christ: And so, 1. The holy Ghost form Christ's humane nature in the womb of the Virgin Mary, and of her seed; this the Angel Gabriel declared in his answer to her enquiry; the holy Ghost shall come upon thee, Luk. 1. 35, 36. and the power of the highest shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God. 2. The holy Ghost anointed Jesus Isa. 61. 1. & 11. 2, 3. Act. 10. 38 Joh. 3. 34. Luk. 4. 14, 18. Joh. 1. 31, 32, 33. Mat. 3. 16. Christ as he was man with gifts and graces, so that he had the Spirit not by measure: And having thus consecrated him, and furnished him for the great office and work of Mediator, he with God the Father sent him. 3. The holy Ghost by descending from heaven, and resting upon him visibly in the shape of a Dove, did publicly show him, and seal him in his Baptism. 4. The holy Ghost witnesseth that Jesus Christ who was crucified, is the Son Act. 5. 31, 32. Rom. 1. 4. of God the true Messiah: he also witnesseth to the doctrine of Christ's resurrection, in which the deity of Jesus Christ is declared with power: and likewise to the doctrine of his exaltation at the right hand of God the Father. 2. Such as respect the Holy Scriptures; 2. Respecting the written word. 2 Pet. 1. 20, 21. Act. 1. 16. Mark. 12. 36. as, 1. He inspired the holy men of God, and infallibly dictated unto them, and guided them in committing the Word of God unto writing. No Scripture is of private motion; the holy Ghost spoke by David, by Moses that faithful servant of God in all his house, by Isaiah, and by all the Prophets of the Old Testament: Heb. 9 8. Act. 28. 25 1 Pet. 1. 12 Luk. 1. 41 67. Act. 2. 1 Cor. 2. 10, 13. the holy Ghost speaks by them; so he inspired Elizabeth the Mother of John the Baptist, and Zachary his father; the holy Ghost came down from heaven upon the holy Apostles on the day of Pentecost, the fiftieth day after Christ's Resurrection, induing them with power from on High, and revealed to them all the deep things of God, all the mystery of his will; the Spirit both revealed to them the things of the Gospel, and gave unto them the words in which they should speak them, and leave them in writing, and these words from his own teaching. 2. He quickens the Word, so that the Word is Spirit and life: the Word is his Joh. 6. 63. Ephes. 6. 17. Heb. 4. 12 13. 1 Cor. 2. 4. sword; he puts an edge upon the Word, making it quick and lively in operation, to the dividing between the soul and spirit of man, and to the searching of all the secrets of his heart, that all may be naked and bare before him, with whom he hath to do in the Word. 3. He maketh the word to be with demonstration of the Spirit, and of power: that is, with such power and efficacy in the heart, as ariseth from no less than the mighty working of the Spirit, and that in a way Demonstration: in which demonstration the Spirits light, testimony and persuasion is so strong, that faith is wrought, faith in God, and that faith stands founded and rooted upon the power of God. 3. Such works of the Spirit as respect 3. Respecting the Church. the Church of God: Now these respect either Church-Officers, or else the whole Church, or those members which are called out to Martyrdom; 1. As touching Church-Officers, the works of the Spirit are these, 1. He gives them their gifts, which design them out to the Church, unto their places and stations therein; thus the Deacons Act. 6. 3. Rom. 12. 8 1 Tim. 3. 9 were pointed out by the holy Ghost, in that he filled some members of the Church at Jerusalem with gifts of wisdom and of mercifulness, and of simplicity, and of knowledge of the mystery of faith held and kept by them in a pure conscience; and this last was the special note of the four, by which the Church should be guided in the election of Deacons, whom the Apostles upon such choice were to appoint and ordain, that they might have those men in that administration whom the Holy Ghost had gifted and fitted for the work. 2. He placeth them in their charges, as you may see concerning the Bishops, or Elders, the Ministers of the Church of Ephesus, of whom it is said that the holy Ghost made them Bishops over the flock of Act. 20. 28 God there. Our Translators render the word overseers, but in the Greek it is Bishops; neither can any good reason be alleged, why in this place as well as in others of the New Testament they should not use this word Bishops. 3. He disposeth of them, so that they are fit for one place rather than for another; Peter was the Apostle of the Circumcision: Paul had the uncircumcision committed unto him. Although Peter first of all the Apostles, preached the Gospel to the Gentiles, as we read in Acts 10. yet Paul is called the Apostle of the Gentiles; when nevertheless the Apostles Mark. 16. 16. all of them had the whole world given them in common, as their charge in these words, Go into all the world, and preach the Gospel to every creature. And that the Holy Ghost doth in special and eminent manner dispose of the Ministers where they shall perform their Ministry, consider these following Texts, Act. 13. 4. & 16. 6, 7. & 11. 12. & 8. 29, 39 Luk. 2. 27. there is not only a providential work of God about it who sets the bounds of men's habitations, but there is a work of the Spirit which may be known by his work both upon the heart of the teacher, and also upon the hearts and spirits of the hearers; and lastly by the judgement and sentence of the Assembly of Pastors and Teachers; the spirits work upon the teacher, is his inclining and suiting of his spirit to the work of the ministry among them upon spiritual grounds and ends. The Spirits work upon the hearers, is his opening a door by inclining their hearts to 1 Cor. 16. 9 receive him, by stirring up many with desires to hear and receive the doctrine, although there be many adversaries, and many difficulties. The sentence of the Presbytery is also the work of the Spirit when it is done upon mature deliberation, and is regular and impartial, approving, ordaining, and appointing that Minister to dispense the Gospel to that particular people. 4. He enableth them to their ministerial work with utterance, and with a sufficiency for meditation and for ministration. And this work of making able and sufficient to the ministry of the New Testament, is necessary to the performance Act. 2. 4. 2 Cor. 3. 5, 6. of every new acting of the Ministers, who after abilities and gifts received, still remain insufficient for the least action Ministerial, yea for so much as a good thought in that way; thus Paul acknowledgeth of himself; so absolutely necessary is this concurrence of the enabling power of the Holy Ghost. 5. He maketh their ministry effectual; that is, to be the ministry of the Spirit, 2 Cor. 3. Rom. 15. 18, 19 Rom. 15. 16. of life, of righteousness, and of glory, ministering these: and thereby to make some of the hearers obedient: (for God sends not his Gospel to any place where he hath none to call and save,) and to sanctify the offering of the converted and obedient ones up unto God as an offering. 6. He enableth to solve cases of conscience, to the comfort and settling of Isa. 50. 4. dejected humble souls, and of doubting and trembling feeble-minded ones, and weak in the faith; this is of high price among the Saints to have a minister that knows how to speak a word in season to the weary soul. 7. He guideth them in Councils and Synods, while their debates and determinations Act. 15. 28 Mat. 18. 19, 20. 1 Cor. 5. 4. are directed by the Scripture: and he is present, and guides in the Administration of Church-discipline, unto the performane whereof Assemblies in Christ's name ought to be kept up. 8. He raiseth the slain witnesses, which are called the two Prophets, whose work is Rev. 11. 1● with v. 2. ●▪ to Prophesy, and the days and time is the space of a thousand, two hundred and threescore days, which space is forty and two months, all which while the holy City is trodden under foot of the Gentiles; even of those over whom the beast that ariseth out of the bottomless pit ruleth, and his whore the whore of Babylon sitteth * & Rev. 11. 7. with Rev. 17. 8 15. : these are therefore not the Magistrates, whose work by virtue of their office is never called Prophesying; nor is it to Prophesy, but to bear the Sword: and they are not just two, but the small yet sufficient number of faithful Preachers, during all that space which in Prophetical computation makes 1260. years; they shall be slain, but that is the work of the beast that ascends out of the bottomless pit; It is the work of the Spirit of life from God entering into them, to raise them, and make them stand upon their feet. These are the works of the Spirit respecting the ministry for the saving works sake. 2. As concerning the whole Church, the work of the Spirit is seen first in the Act. 19 6. 1 Cor. 12. 4 8, 9, 11, 7, 28. gifts which he hath given for the good of the whole, he hath given extraordinary gifts, Apostles, Prophets, Miracles, gifts of healing, to speak with tongues, to Prophesy or foretell things to come, with the like: Secondly, in the gifts which he doth give, they are divers, making up the Churches rich embroidered garments, and all of them for the edification of the whole society or body. 3. As concerning the Martyrs; he Act. 6. 10. Rev. 12. 11 & 13. 10. & 14. 12. enables them to speak with wisdom irresistible, to witness to the truth with courage undaunted, yet attended with love, meekness and soundness of mind, and to suffer for the truth with patience invincible; of which it may be said, Here is t●e patience of the Saints. These are victors, Renowned Conquerors, the Church's Heroes, the Lords Worthies, the noble Army of the Lamb. 4. Such works of the holy Ghost as respect the Ordinances; as, The Word: In the Word the Spirit speaketh to the Churches; he gave the Rev. 2. 7. & 3. 22. 1 Tim. 4. 1 Act. 11. 2▪ Rev. 14. ●● Word by breathing it at first into the holy men of God; he by Covenant goeth along with it, breaths and works in it, speaks in it, writes it in the fleshly Tables of the heart; every part of the Word is the speaking of the Spirit, even that wherein he warns of seducing spirits, and doctrines of Devils. And he saith, yea to Gospel sentences. The Sacraments, Baptism and the 1 Cor. 12. Lords Supper: The Spirit accompanieth both, as the band of union, he maketh the partakers to be one body together of one head. By one Spirit are all believers Baptised into one body, and in the Lord's Supper they all drink into one Spirit. All these mighty works the Holy Spirit doth in order to the work of saving application of the grace of the Son our Lord Jesus Christ, and of the love of ●od the Father. This is the fourth thing proposed for explication. The fifth followeth, which also doth greatly commend the saving work; and that is, SECT. 6. 5. The Inhabitation of the Holy Ghost. Where the Holy Ghost is given manifesting his presence in his saving working, 5. The inhabitation of the Spirit where he is thus given. Rom. 8. 9, 11. 1 Joh. 4. 13 & 3. 24. there he inhabiteth, or dwelleth in them; the Apostle distinguishingly and searchingly putting all believers upon the trial of their estates saith: Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you, and this is so Characteristical that he adjoineth: now if any man have not the Spirit of Christ, he is none of his. He that hath the Spirit, hath him dwelling in him; hereby also we know that God dwelleth in us, and that we dwell in God, and they that have the Spirit given and dwelling in them, they know it; 1 Cor. 3. 16 Know ye not that the Spirit of God dwelleth in you? And for this condescension of exceeding grace, how great is it! for he dwelleth in them; first, as in his Temple, his holy consecrated house and habitation; he knows no Temple or house on earth, but the broken and contrite heart, the poor in spirit; and when he had a Temple at Jerusalem, it was to signify this, and not owned of God, but with respect to this Temple. The regenerate Isa. 57 15. & 66. 1, 2▪ 3. are his Temples; the Holy Ghost makes himself an habitation, and then dwells in the Temple which he hath made; the glory of the work is heavenly and excellent, for this Temple is an house not made with hands, no, nor of this building, 1 Cor. 6. 19 of this kind of make, of which is this fabric of soul and body in this visible creation: although it be reared and set up in this building. Again, The very bodies of the regenerate are the Temples of the Holy Ghost, though they be houses of clay, and the leprosy of sin is not clean washed and scraped out while they live in this world. Secondly, he dwelleth in them as in the living members of Christ's Rom. 8. 2. mystical body; he is the Spirit of life in Jesus Christ their Head, and from him as from their Head floweth into each of them. Thirdly, he dwelleth in them as he is the Spirit of him that raised up Jesus Rom. 8. 11 from the dead, even in the exceeding greatness of that power, according to the working of the might of that power which he wrought and put forth in Christ when he raised him from the dead, and set him at his own right hand in the above-heavenlies, Ephes. 1. 19, 20, 21, 22, 23. far above all principality and power, and might, and dominion, and every name of Renown, that is named and Renowned, not only in this world, but also in that which is to come, and put all things under his feet, and gave him to be the head over all things to the Church, which is his body, the fullness of him that filleth all in all. Fourthly, he dwelleth in them as the Spirit of the Father, and as the Spirit of the ●onne; he who taketh them to be his Sons by Adoption, he sends the Spirit of his Son into their Gal. 4. 6. 1 Joh. 4. 8, 9, 10, 13. hearts. God is love; here is love; God the Father sends his Son into the world; God the Father and God the Son send the Spirit into the hearts of those that shall be saved; God the holy Ghost given unto them sheds abroad upon their hearts this love; he dwells in them doing this work, and by him the Father and the Son dwell in them; from hence they cannot but say with the beloved Disciple, Here is love: that God through Christ by his Spirit should dwell in them, that by the Spirit through Christ they should have access unto the Father. Fifthly, he dwelleth in them in all the forenamed eminent and peculiar works of saving application, & in the presence & efficacy of all his glorious salvifical Epithets and Appellations, Names and Titles; he is in them the Spirit of faith, the Spirit of truth, the Spirit of grace and prayer, the comforted, the anointing, the earnest, and so of the rest; and in this glory the Spirit dwelleth in them; the Holy Ghost delighteth to fill his house with his glory, and to rest there: this is his indwelling, which raiseth and advanceth all which hath been hitherto delivered. SECT. 7. 6. The time of the coming of the Holy Ghost. Now for this great work there is a season 6. The special season of his coming. in which the Spirit hath his day; for as the Son came down from heaven in the fullness of time, sent of God the Father according to the promises in the Old Testament delivered, and had his day with the Church of God on earth; so the Holy Ghost he came down from heaven in his proper time according to promise, sent of God the Father, and of our Lord Jesus Christ. And although the Spirit of God was given and wrought by the Word savingly in the times of the Old Testament, and from the first preaching of the Gospel to our fallen first Parents in Paradise, and downwards in the old world, and from the flood till the giving of the Law by Moses; yet in respect of the promised effusion, or pourings out of the Spirit, and in regard of the clearness, eminency and ample largeness of his presence and workings as such, his giving, coming and sending hath a peculiar season, therefore it is said, the Spirit was not yet given, because Jesus was not yet glorified; and Joh. 7. 39 Christ saith, If I go not away, the Comforter will not come unto you; but if I Joh. 16. 7. depart, I will send him unto you: This season began on the day of Pentecost next after the resurrection of Jesus Christ from the dead, the History whereof we have in Acts 2. And this season of his presence, and power hath continued and doth continue all the time of the New Testament Ministry; and the glory of the season is according to the power, plenty and purity of the preaching of the everlasting Gospel; for seeing the Spirit accompanieth the Word, look as the Gospel had its time when it began to be preached in all the world, so the Spirit also was sent; and as the Gospel goeth forth, so is the Spirit given: the Holy Ghost came upon the Apostles, and endued them with power from on High that they might be able to deliver the whole Counsel of God, all the secrets and mysteries of salvation, that they might preach it to all the world, to all Nations, and it might bring forth fruit in the conversion of multitudes, and in the planting of Churches every where, and that they might leave the same in writing, giving us the New Testament, and perfecting the whole Canon of the Scripture, and all this infallibly. And in and with this Gospel, to which never one line more shall be added, the Holy Ghost is present, and worketh and ruleth in the place of Jesus Christ until this second coming to judgement. Under the Old Testament the Spirit was as a Spirit of bondage, because the Law was clearly delivered, but the Gospel darkly Rom. 8. 14, 15. under the whole form of shadowy Ceremonies; under the New Testament the Spirit is as the Spirit of Adoption, for the Gospel openly delivered, the things themselves that were prophesied of, shadowed out and promised, are given, and the great mysteries of the Gospel, and all that concerneth them are fully and perfectly made manifest. Now also are Converts born of water and the Holy Ghost, that is, of the Holy Ghost whose working was 2 Tim. 4. 1, 2, 4. 1 Joh. 4. 4▪ 5. foretold to be like the pouring out of water, and like the opening of springs in dry ground; now are they baptised, (washed, plunged, dipped,) with the Holy Ghost and with fire: that is, with zeal answering the glory of the light. The godly under the Old Testament had Gods holy and free Spirit, but then agreeable to that Ministry, Gal. 1. 8, 9 and now as is agreeable to this. And thus the Apostle teacheth in Gal. 4. 1, 2, 3, 4. And as there is but one Gospel, and but one Spirit, and never any other coming of the Spirit, so it is as sure there shall never be any other dispensation or ministration but this of the New Testament, which is that which remaineth; unless you could look for another Christ, or that Jesus Christ had not fully accomplished the 7. This work of the Spirit is peculiar to the Elect. work of Renemption, and is not for ever set on the right hand of Majesty, but must come again to do somewhat which he left undone, and so must to the Tree and Cross again; there is now no coming of any Spirit, but the coming of Antichrist, and of the spirit of Antichrist, the spirit of error, of whose coming the Holy Ghost by the Apostles speaketh expressly, therefore all Pastors and Teachers are bound up to the Word, to the Scripture, and to turn from that, is to be turned after fables; to teach any other than what they hear from the Apostles writings, is to sheak of the world, and not of God; to receive any other, is to run to another Gospel, to pervert the Gospel of Christ, to run from the blessing, the holy Spirit of promise: and to run under the Gospel's curse. SECT. 8. 7. The peculiarity and appropriation of the saving work of the Spirit unto the Elect and Redeemed. That which commends this work of the Spirit yet further, is this, that is, is peculiar and appropriated unto the Elect of God the Father, and to the Redeemed of Christ the Lord. The Spirit of truth is the Comforter, his work under the New Testament as Comforter, is such a work as none but the chosen of God, the Redeemed 1 Cor. 6. 19, 20. of Christ, to whom he was promised, do partake of. There is another work of the Spirit of truth, the Comforter, which is conviction, not conversion, and that Joh. 16. 8, 9, 10, 11. he worketh on the world, as well as on the chosen of God. This conviction is such illightning by the Word of the Gospel that thereby the world (that is, the men that are yet still under the power of sin, possess't with the love of the world, and whom God leaveth to their own reason & lusts) stands clearly & fully resolved and persuaded of the matter in hand, and set down and concluded under it, so that they are self-condemned, if they do aught against that light. This conviction by the Spirit is of three things: first, of sin; even of unbelief and disobedience to the Gospel of Jesus Christ, that that unbelief and disobedience is a sin. Secondly, of righteousness, that the civil righteousness of men, the righteousness of men's own works is no garment to cover man's nakedness to hid his sins and shame: it is too short, it is too filthy, like a menstruous rag; it is tattered and full of holes; no web, no texture which can hang together to make a garment, or any cloth of it to wear in the sight of God; but it is Christ's righteousness consisting of his obedience and suffering to the death of the Cross performed by him as the second Adam, the Surety of a sinner; it is this righteousness alone which is a perfect righteousness, or righteousness which God accepts, as appeareth in that Jesus Christ ascendeth to heaven, and goeth to the Father, the Father receiving him to highest glory as he that hath done and accomplished perfectly the work for which he sent him into the world, and he shall never come more to be seen of the world in that form of humiliation in which he came before. Thirdly, of judgement, that Satan the Serpent and his seed are condemned or sentenced, and are going irrecoverably to perdition, but Jesus Christ and his seed justified by his knowledge, are certainly blessed; yea, of judgement upon the world: Idols and all false religions and of judgement found in the true Christian Religion alone, and in the judicious orderly government of Christ set up in his Gospel, and thereby in the hearts and lives of true believers that embrace the same unfeignedly, in and by which the power of Satan is broken, and his works dissolved. This work of conviction is an excellent work of the Holy Ghost, it is also wrought upon the Elect; but it is common, the world thus far feels the mighty power of Tit. 3. 4, 5, 6. Joh. 16. 13, 14, 15. the working of the Spirit in the Gospel; but the work of the Spirit on the Church of the saved ones is conversion or regeneration, as was said before, in this work the light is the light of life, the knowledge in renewing. In this renewing there are two works of the Spirit; the taking out of the sinner the heart of stone, and the giving to them an heart of flesh; the Spirit so applieth the love of God in Christ, that it melts the flinty heart down to godly sorrow for sin, as against such a God, so gracious, it turns it quite about to God, and centres it on God and Christ; it cures the soul of three evils otherwise incurable; alienations of mind and heart from Timor cultus & culpa. the life of God, offence-taking at his Works and Word, and Impenitency: it puts into it the holy fear of reverence and to offend: it raiseth high estimation of God in Christ, as of our chief good, with hungrings and thirstings out of poverty of spirit, a meekened soul and contrite heart: it raiseth appetite to the means sanctified of God, and having the promise of the Spirit, as after the Word, the Sabbath, the Ordinances of Ministry and Worship, the Ordinances for fellowship, and for the exercise of the power of the Keys, as to means of communion with God and Christ; this making anew is with union and unction, union to Christ and Christians, by union with Christ, they have union with the Father, and this union is to Adoption and marriage-union, and from this union cometh continual influences, and for ever; unction is to be Kings and Priests to God the Father of our Lord Jesus; this first work of grace is wholly above the work of conviction; and the Spirit worketh that and all the rest as an Agent within; thus you have the seven things proposed for explication. It is also profitable before we come to application of this Doctrine, that we briefly show thee why, the grounds and reasons. SECT. 9 The Holy Ghost is the applier of salvation. The reasons why the work of the Spirit is to apply. 1. Because salvation is the work of God who is three in persons; it is the work of the three persons in the manifestation of their distinct glory which is ad intra, within the Godhead; mark that I say, the manifestation of the distinct glory of each, wherein each person being distinct, and the works of each distinct, (the Father begets the Son, the Son is begotten of the Father, the Holy Ghost proceeds from the Father and the Son;) the glory of each distinctly is manifested, (as far as it can be communicable) in this work of salvation: the Father loves with the love wherewith he loves the Son, and is Father to them in his Son; this is the love of the Father, the Son is the Mediator to bring them to the Father, by redeeming them, giving himself a ransom to his Father's justice, bringing in an everlasting righteousness to them withal, purchasing for them the Spirit and all spiritual blessings in the heavenly places wherewith his Father may bless them: this is the grace of the Son, the Holy Ghost he communicates the love of the Father, and the grace of the Son, and is the Spirit of Regeneration, the Spirit of Adoption, the Spirit of sanctification, the Spirit of union and unction abiding in them for ever to their preservation in Christ Jesus, and in the Father, so that they are and continue in the Father and in the Son; this is the communion of the Holy Ghost. 2. Because this is the order of the working of the three persons in the Godhead; God the Father beginneth the work, God the Son is the person through whom as his eternal wisdom he doth the work, God the Holy Ghost is the person by whom as by the eternal power of the most High both the Father and the Son do complete the work; therefore in the work of salvation God willing and determining to imprint upon the saved ones, the name of the Father, the Son, and the Holy Ghost, in their distinct glory to Mat. 28. 19 the uttermost, according to the distinct manner of subsisting or existing distinctly that each of them might be experimentally known, believed in and worshipped of them he will save, the work of application is proper to God the Holy Ghost. 3. God the Holy Ghost must be the Applier, the Comforter, or else none could be saved, none partake of the comfort of this salvation; for all men are dead in sin, lie among the dead, none can quicken their own souls; they are from beneath, under the power of sin, and Satan, and the Law; they are in a state of enmity, alienation, impenitency and unbelief invincible to any created power or means; there is a Christ, there is a Father, and let this be told us a thousand times over, and we left to our best abilities to receive this declared love and grace, this is all we can do, we can draw back, but cannot draw near to the saving of the soul; we can behold with our rational abilities, and wonder, but then we despise and so perish: we can discern it but under carnal notions and count it foolishness, we can but receive it in vain; we can but turn his grace into wantonness; we will be establishing our own righteousness by all that is delivered in the Gospel, and so become more stout, proud, formal and secure; and Christ crucified, who should be precious and our only glory and rejoicing, will be to us a stumbling block and a Rock of offence; and under the form we will be the more stiff, though perhaps the more secret sometimes, and ever among men the more plausible deniers of the power of godliness. Oh let the holy Spirit of life and power come by the Gospel, and bring it home with much power and much assurance, or else all perish; we all perish for ever, with Christ in our ears, in our mouths, in our best natural understandings, with the Gospel preached in our streets, with high and low applauding of the mercies of God. 4. God the Holy Ghost must be the applier, that all the love of God the Father, and the grace of the Son set forth in the Gospel may be through and effectual even to one awakened to see his sin and cursedness, and that we once brought to faith in Christ might be for ever safe. An awakened sinner how will he run from God, run into the gulf of despair, or gad about to change his way, or catcht at straws to save from sinking! but when Christ is proposed, he cannot lift up himself to draw near to meet him in the ways of his grace. No, the Spirit of truth must come as the Comforter, as the Arm and right hand of the Lord to bring Christ and the soul together, to comfort and revive the broken in heart; he must create the fruit of the lips of Ministers to be peace; the believing and revived souls how soon would they lose their graces and comforts, were not the Holy Ghost the Comforter given unto them to dwell in them for ever! here, here is our safety. 5. By the Word which the Spirit ingrafts, the Spirit comes in his communion, that the believer might have the witness within him; and then can nothing deprive him of the comfort of his salvation. SECT. 10. The Use of this Doctrine is first for Information. This truth, that the Holy Ghost maketh The use of this. 1. Information. the application of the salvation of sinners by Jesus Christ, is for singular use; for Information, and for Exhortation. First, for Information; it informs us of four things; first, of the excellency of the Word of God, the Scripture, and in special of the Word of the New Testament; it is the Chariot of the Spirit, in which the Spirit of truth cometh into our hearts; the Spirit breathed it at first, and in it still the Spirit breathes. It is never without the movings and workings of the Holy Ghost in strive, in convictions upon all men to whom it comes, and in conversion to the chosen of God. It is the power of God to salvation to all that believe, whether Jews or Gentiles. Secondly, of the excellency of the Ministry of the New Testament which ministers or. 3. ● the spirit, and is the Ministry of the Spirit; which makes the receivers of the Gospel to be the Epistles of Christ, written not with ink, but with the Spirit of the living God; not in Tables of stone, but in fleshly Tables of the heart; and all this ministered by the Ministers of Christ, by which God maketh manifest the savour 2 Cor. 2. 14, 15, 16. of the knowledge of Christ, unto God a sweet savour in them that are saved, to whom it is the savour of life unto life, and in them that perish, to whom it is the savour of death unto death, but in both a sweet savour unto God; and by it he perfumes the world. Thirdly, of the worth of a true Christian; the Spirit of God and of Christ dwelleth in him, he hath the witness in himself, he hath this anointing. Fourthly, of the excellency of the work of grace in the Convert above all that is found of virtue, praise, or worth in any other people in the world. The Gospel Convert is the spiritual man, he is one in the Spirit, one after the Spirit, he is one spirit with the Lord Christ; their very bodies are the consecrated Temples of the Holy Ghost; this makes one a good man, this makes a difference among men; some have the Spirit; some though they may pretend to it, yet seeing they are not delivered from sensuality, nor from self-conceitedness Judas 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which showeth itself in removing all the bounds which God hath set between his Church and the world, and in setting no bounds, or in setting bounds of their own, they have not the Spirit. There are other spirits besides the Spirit of God: and there are who have the Spirit of God, and yet they have not the Spirit in that sense of which we speak here. There are five sorts of spirits which are not the Spirit of God, and they have a Five sorts of spirits that have much power on men, which are not the Spirit of God. great stroke upon men. 1. The spirit of man which knoweth what is in this man; this is the soul which animates the body, which is endued with reason, which hath understanding and will, which hath conscience, that is, a power to reflect upon himself and upon all within him, to view and know his own thoughts and counsels, and all his desires and actions, and then to make up a judgement upon it for God with or against the man; the soul in respect of this power, 1 Cor. 2. 11, 14. called the conscience, is the spirit of man; but this animal man receiveth not the things of the Spirit of God, nor can know them; they are far above, out of their reach. 2. The spirit of the world; this is the wisdom of the world wherewith Philosophers, Princes, wise Statesmen and Politicians, learned men, Inventors of arts, trades and manufactures, Merchants, Rich men, Navigators, warlike Heroes, Renowned men have excelled; whose power and force lieth within the compass of humane reason, and is accounted the perfection of the mind. This spirit the world is proud of; this saith Paul, we leave to the world, to the men of the 1 Cor. 2. 12. world, this spirit is not sinful in itself. 3. The spirit of lust that dwelleth in Jam. 45. ●●oh, 5. 19 & 2. 15, 16 us; this is the spirit of that world which is placed in wickedness, of that world which is the lust of the flesh, the lust of the eye, and the pride of life; this is a sinful spirit, and it reigneth in all men by nature, and beslaveth the two former spirits; the wisdom of the world, and the very soul and conscience of man; this is the impulse of the former spirit of the world, the life and power of it, the malignity and wickedness of it. And this spirit is the spirit of envy, pride, ambition, revenge, self-love, atheism, profaneness and superstition; it is the spirit of timidity or base pusillanimous fear, and of tyrannical, domineering oppression. The more basely fearful, the more proudly tyrannical. 4. The spirit Satan, who works effectually in all men by nature; he is the 1 John 4. 2, 3, 6. 1 Tim. 4. 1, 2. Zach. 13. 2 Rev. 16. 14 father of lusts, and the father of lies; and in that regard he is the spirit of error, the spirit of Apostasy, and of the doctrine of Devils; we read of unclean spirits, the spirits of Devils which come out of the mouth of the Dragon, as well as out of the mouth of the Beast, and our of the mouth of the false Prophet; these are those men who love to broach such lies in Religion, coloured over with hypocrisy. Rom. 11. 8 Isa. 29. 10, 14. & 6. 9 5. The spirit of slumber, which is sent of God in his righteous judgement for hardenings and rebellion against the light of his Word, and for gainsaying of unbelief under the Gospel. This is a stupid, sottish heart, hard and hardened, benumbed, astoned as with a lethargy, that feels not, nor understands divine and spiritual things, although it be never so much roused, punched and gored, so that they startle, but presently nod, and fall fast asleep again. And here not only the heart is so secure, but there is also a force and impulse of Satan sent of God as a righteous judge, which carrieth them mightily and beyond what is ordinarily found in things which men do alone as men; this is called a spirit of slumber; the like reason is to be held in the forenamed spirits. Error is called the spirit of error, and envy the spirit of envy, and the wisdom of the the world is called the spirit of the world, because of this force appearing in it, acting of it, which force cometh from the energy or effectual working of the Devil, who is an evil Angel, a spirit indeed. But besides these spirits, there is the 1 Cor. 2. 10, 12. Spirit of God, considered as set in opposition to the spirit of man and of the world; this is the spirit spoken of in this Doctrine; yet one that hath not this Spirit of God as the Spirit of grace, may have the Spirit of God in some lesser and lower workings and presence; he may have some excellent gifts of the Spirit of God; as for instance, he may have the Spirit of government as King Saul had: he may have the extraordinary gifts of the Spirit, gifting him with faith of miracles, Mat. 7. 21. 1 Cor. 12. with tongues, with prophecy or with wisdom, and the like: he may have the ordinary gifts of the Spirit, such are all ministerial gifts: he may have the common graces of the Spirit, as general illumination, convictions, faith historical and temporary, and thereupon tastes of the good Word of God, the Word of the Gospel, and of the powers of the world to come, and many fruits arising from thence: insomuch that by falling away willingly, and sinning against such grace, he may resist the Holy Ghost, and may run so high in this way to commit the sin against the Holy Ghost, that unpardonable sin, that sin unto death: he Heb. 6. 3, 4. & 10. 26, 29. may have the spirit of bondage, which is a good work, but not enough to life and salvation. It is the work of the Law accompanied with the Spirit quickening that part of God's Word upon the soul, and working lively and powerfully in the Ministry thereof. Now the work of grace is above all this, and the Christian in respect of this renewing and sanctifying work of the Spirit is more excellent than any other however otherwise qualified. Pharaoh admiring in Joseph the work of the Spirit, as the Spirit of prophecy, and of the interpretation of dreams, said of him, Can we find such a man as this is, a man in Gen. 41. 38 whom the Spirit of God is? but much more worthily may these words be applied to the regenerate and sanctified by faith which is in Jesus Christ, which makes them workers of righteousness, and no more workers of iniquity, which is that good work which he that hath begun in Phil. 1. 6. any, will not cease nor fail to perfect it till the day of Christ. SECT. 11. The Use of Exhortation in the first branch of it. Therefore let the Exhortation take place with you both to seek the Spirit, and Use 2. Exhortation to seek the Spirit. The way and means to receive the holy Ghost in ten directions. to be rightly ordered towards him when you have him. 1. Attend the way and means whereby you may receive the Holy Ghost; Seek the sense and comfort of the gracious presence and the lively working of the Spirit of Sanctification and Adoption; for this purpose these are choice directions. First, Come out from the world, and give thyself up to the Word. The world cannot receive the Spirit; thou art among and of the world by nature; Come out from among them, & touch not the unclean thing; come out from the world's lusts, the world's vanities and pomps, the world's traditions, the world's Idols and superstitions, the Religions and Devotions, as ever thou wouldst have God to receive thee into fellowship with Jesus Christ his Son through the communion or communication of his Spirit; say of all these, What have I to do any more with you? the Spirit is the holy Spirit; the world and the things of the world are the unclean thing. The word is the vehicle, the Chariot of the Spirit; he spoke by the Prophets and Apostles, and he for ever works in and by their doctrine. By the Word engrafted, the Spirit dwells in the heart; Receive the Word, let it be in the truths contained in it, as a heavenly Cyons, which entertained with meekness, and with laying aside all superfluity of wickedness, may be so naturallized into thee, that thou mayest be turned into the nature of it, and then thou shalt find the Holy Ghost enter into thee, and take up his habitation in thee: Let the Word of Christ dwell richly in thee in all wisdom, and the Spirit of Christ will fill thee with grace and glory. The Scripture is the store-house of Wisdom; Wisdom speaks there; justify Wisdom, and thou art a child of Wisdom whom the Holy Ghost hath regenerated; this is the incorruptible seed of which Gods children are born anew; who is the spiritual, but he that is made up of the Word of God? he who hath the Word of Christ to be the reason of his reason, the light of his mind, the life of his heart, and the rule of his life, he is the Christian indeed. Secondly, but when thou comest to the Word, thou wilt be sure to meet with reproofs; no looking into that glass, but thou wilt see all amiss. Christ knoweth he shall find thee a fool, and a scorner; simple, and loving simplicity; ignorant, and hating knowledge; now know he will reprove, but yet with serious exhortations and alluring invitations, calling and crying after thee; what then is to be done? Turn, Turn at wisdom's reproofs, and the promise of the pouring out of the Spirit unto thee is thine. Thirdly, Behold the Promises, and how they are made. I will put my Spirit within you saith God, then shall ye remember Ezek. 36. 25, 31, 32. your own evil ways and your do that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations. Remember thy ways and do that have not been good, and loathe thyself, that's all the qualification that is required of thee, that thou mayest enjoy this great and all other the precious promises of the Covenant of grace. Fourthly, Wait on the preaching of the Gospel, for that is the Ministry of the 2 Cor. 3. 6, 8. Gal. 3. 2. Spirit: The Spirit is given a●d received by the preaching and hearing of the Word of the Gospel; the faith and not the Law; by hearing that glorious, heavenly Law of faith which excludeth boasting, not the Law of works. Fifthly, Consider the gift, and who it is that bestoweth the gift, appointed to Joh. 4. 10. that work of God the Father; even Jesus Christ the Son of God sent in our flesh, made of a woman, and made under the Law to redeem us from under the Law; and consider that God the Father is in and through this Christ our heavenly Father: Luk. 11. 13 Consider these three things, and then ask the Holy Ghost by prayer, for he is promised to those that ask him. The gift indeed is great, but no less a gift will do us good; is it great, and is it not worth the ask? it is too great and good for us, but Christ is the giver, the Father is the giver; he that gave freely for a sinner, for chief of sinners his own Son, and gave himself a God in Covenant, and a Father in that his Son, he will not think the gift too good and too great, to give his holy Spirit. Ask then, Ask of thy heavenly Father, Ask for his Son Christ Jesus sake, not for thy own sake; this gift may be had for ask. Sixthly, Let thy utter destituteness and want of the spirit the more felt, the more make thee athirst; and then let thy thirsty soul call and cry for this living water; Isa 43. 3. Mark the promises I will pour water upon him that is thirsty, and stoods upon Joh. 7. 37, 38. the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring. The thirsty coming unto Christ and believing on him, shall have the Spirit given unto him. Seventhly, Cherish the motions of the Spirit in and by the word moving upon thy heart. Its motions, that we may know them, are these. 1. The revealing of things supernatural, and the setting home of holy truths; he causeth by the Word, the light to arise and shine upon thee, and lets it in by the understanding upon thy heart, and thus is striving with thee to give it entertainment. Shut not thine eyes, draw the curtain of neglect and security: open the doors and let the truth come close to thy heart, and sink down deep into thy soul. 2. The discovery of our sins and sinfulness, and rebukes to astonishment general, and to sorrow special, unto the manifesting of the unreasonableness of our carnal reason, and of the misplacing of our affections; and in both these laying low the stournesse and haughtiness of man, a most necessary work; for we are not more sinful than proud and lofty, as appears by our scorning, and our delight at least in the secret disposition of a scorning heart at all the counsels of wisdom that tend to the power of Godliness. 3. The leading to Christ crucified for justification, presenting Gods great mercy, and Jesus Christ's obedience and sufferings to the heart, and carrying out the heart to it with such heart-breakings as produce supplications, and with such persuasions as produce joy and peace. 4. The framing and fashioning to holy obedience with soulpurifying, and with readiness and liveliness. 5. The raising of strong lustings, that is, holy hatred, fear, sorrow, carefulness, blush and shame, vehement desire, indignation, revenge and endeavours to grow better and better by all the means of grace, by failings, by falls, by experiments, by mercies, by corrections, by word and works, by all occurrences joyous or grievous, & all the creatures. These are the motions of the Spirit; now then cherish these. Eighthly, Take ●eed of Intemparency; that is, all excess in the use of things lawful, of things which we must use of necessity and of duty. It is excess when the use of such things (as of meat, drink, apparel, and honest recreations) causeth uncircumspect walking, taketh off from wise Redemption of our time, deadeth or wasteth spiritual mirth and melody of heart and behaviour, destroyeth thankfulness to God as Father through Christ, and lifteth up from submission one to another in the fear of God. The Context in Ephes. 5. from ver. 15. to v. 22. teacheth this. Ninthly, Obey God in his Gospel, and in the ministry of it. This obedience is Act. 5. 32. Act. 2. 38, 39, 40, 41, 42. expressed in repentance, and the works of the truly penitent: in glad receiving of the Word; in receiving the gospel-ordinances, and continuing in the use of them▪ in forsaking the ways of an untoward generation, cross and opposing together with their society: and in embracing the ways and society of the faithful and godly, together with the godly faithful Ministers who labour among us, and admonish us. Tenthly, Love the Lord Jesus Christ, Joh. 14. 15 16. 1 Joh. 3. 22 23, 24. and out of love to him, have, hold and keep his Commandments of faith and love which he hath given in charge: the Spirit who glorifieth Jesus Christ will dwell, and will not abide to come, but to those who delight in doing Christ's Commands, and the things that are pleasing in his sight. This is the first branch of Exhortation: the second followeth concerning SECT. 12. The ordering of the believers aright towards the holy Ghost given to them. When we have received the Spirit, let us have our hearts upon the duties which To be ordered aright towards the Spirit. we own towards him; they are these: they order us aright in two particulars: First, that we avoid all sinning against the Spirit. Secondly, that we express the virtue of his Communion, and manifest his name put upon us in our Baptism, and his glory dwelling in us, and resting on us. There are many ways of sinning against In five rules for avoiding evils against the Spirit. the Spirit, all which are the more dangerous because not discerned by the world, and chief because they are against the applying of the remedy provided for sinners in Jesus Christ, lest it should be received in vain, and lest any should fail of the grace of God. Herein our duty is laid down in five rules. 1. Quench not the Spirit; this is done, 1. by neglecting or despising the Word 1 Thes. 5. 19, 20. 1 Cor. 14. 2. and the means of grace which have the promise of the Spirit, especially among all the means, that of Prophesying, or the Preaching of the Word. 2. By permitting 2 Tim. 3. 16, 17. with ch. 4. 2, 3. any thing to put our hearts out of a gracious f●ame. And this is a gracious frame, a heart seeking others edification, full of love and goodness, joyful in the Lord Jesus, prayerful, thankful, nourishing the gifts, graces and motions of the Spirit in ourselves, or any others in whomsoever we perceive them stirring them up, and blowing that holy fire, highly esteeming the gifts, operations and administrations of faithful preaching, bringing all to the touchstone of the Word, tenacious of that which is good, fleeing the appearing of sin of all sorts, and seeking growth in sanctification; this is gathered from the Context in verse 14. to the 24. of 1 Thes. 5. The Spirit is like fire: fire consumeth stubble, purifieth metals, illighteneth and heateth, and is of vehement and powerful acting to turn all into fire, and make all things like itself. So the Spirit, it burneth out our lusts, it purifieth the soul, it giveth light and heat of knowledge and zeal, it maketh spiritual, and that which is of the Spirit is Spirit. The Spirit is like the holy fire which came down from heaven upon the Altar, which the Priests by Office were to keep in that it might never go out. Shall we quench the Spirit without which there is neither light nor hear of saving good, or salvifical upon the face of the earth? shall we that are a spiritual Priesthood, let this heavenly fire go out for want of stirring it up, and of fuelling it? Now as fire, so the Spirit may be quenched: Its workings of a lesser and lower degree than of renewing grace may be utterly extinguished; its gifts may grow rusty, and the Spirit in that working may departed wholly, as it did from Saul, and an evil spirit come in the room of it. His peculiar works and saving may be weakened and lost for acts and degrees, and sensible feelings, as in David, Take not thy holy Psa. 51. 11. Spirit from me, Restore me t●e ●oy of thy salvation. 2. Grieve not the holy Spirit of God, Eph. 4. 30. with the context in ver. 25. to the end of the chap. by the usual and accustomary evils of the tongue in lying and corrupt communication: by the sins of unbridled passions, of idleness, and whatever it be that breaketh out against kindness, tenderheartedness, and readiness to forgive. A gracious and pure language, a diligent and liberal hand that labours to have whereof to give to him that needeth, a calm and quiet breast, a loving heart full of the bowels of Jesus Christ, these rejoice and glad the Spirit of God: All the other (which are sins that discover themselves after calling) do sad the Spirit whom we should make joyful, as our best guest, our best friend, who comes and dwells in us purposely to seal us up unto the day of redemption: these and all sins unmortified (I mean, not singled out particularly, and brought under the work of mortification and put into that furnace,) after conversion do spoil the sealing of the Spirit, that it cannot come off fair and full; these also are against the comfort we should have in the day of redemption, when Jesus Christ shall come in glory to receive his redeemed one's to himself, and manifest to all the perfection of that work in righteousness; how shall he condemn the world for idle words, and his Redeemed ones live with idle hands and filthy rotten discourse? or shall he receive those for adopted sons and daughters, when they are of spirits as implacable, proud, passionate and malicious as those who are without Christ in the world, in whom the spirit of Satan works effectually? 3. Resist not the holy Ghost much less, for that is a higher degree of sinning; to resist is out of an uncircumcised natural heart and ear to rise up, and to be of an hostile mind and behaviour against the ministry, and to fall fowl upon the doctrine delivered according to the Word of the Old and New Testament, or upon Act. 7. 51. the Ministers for their doctrines sake. 4. Tempt not the holy Ghost; by pretending Act. 5. 1, 2, 3, 4, 9 such works of faith, love, and obedience which are most eminent fruits of the Spirit in the truly and eminently gracious, answerable to the times of light, and the state of the Church which we live in, when indeed it is but a pretence, and we know that we play the hypocrites, lying, dissembling, and dealing falsely therein, as if we had not to deal with God, with God the holy Spirit, but with men whom we may easily deceive. 5. Defile not his Temple: that is, pollute 1 Cor. 3. 17 neither your own selves nor other Christians, neither yours nor their souls or bodies, either with corrupt and unprofitable doctrine, or with corrupt and vain manners; or with dividing principles or practices, causing rents and schisms, parties and factions in the Church of Christ. Again, that we may be rightly ordered In five rules to show the virtue of the Communion of the holy Ghost. Judas 20. Eph. 6. ●8. 1 Cor. 2. 4. Col. 1. 8. 1 Cor. 12. 7 Gal▪ 5. 25. Act. 9 31. towards the Spirit, we ought to show forth the power of his Communion, the manifestation of his residence in us, and the glory of his name put upon us in our Baptism in these duties following. 1. Perform all duties, and exercise all graces in the power of the Spirit; pray in the holy Ghost, Preach in the evidence and demonstration of the Spirit, love in the Spirit, let the exercise of all gifts be the manifestation of the Spirit: live inwardly in the Spirit, walk in the strength of the graces, in the power of the spiritual Gospel truths, the articles of faith, and in the comforts of the holy Ghost, even of the exceeding great and precious promises of the Gospel quickened upon the heart by the Holy Spirit of promise. 2. Be filled with the Spirit; here can be no sinful excess; excessive fullness is ●ph. 5. 18. 〈…〉 ●3. ●2 the just and due measure and proportion in which we should desire the Spirits presence and working. The Holy Ghost sometimes fills with special force and po●e● to some particular Acts of duty: So P●t●r and all the Apostles after solemn pr●●er, were filled with the holy Ghost enabling to speak the Word with boldness, with liberty of Spirit and of speech. Sometime he fills with great joy: as in the Disciples when they saw the courage of the Apostle Paul and Barnabas under expulsion, and the wise and gracious guidance of Gods expelled servants for the spreading of the Gospel, and propagating thereof to other parts of the world. Act. 7. 55. Act. 6. 3. 1 Cor. 1. 5. 2 Cor. 8. 7. Sometime with the might of patience, and power of hope, and of all graces, fitting for Martyrdom, as in Stephen. Sometime he fills some members with special abilities and gifts, as with wisdom, with utterance, with all knowledge, with all diligence. All this fullness of the Spirit God keeps in his own hand to give when he pleaseth, and it is of reward: but all graces that accompany salvation, that have salvation in them, of them we should especially desire to be full; as of faith, of love to God, to Christ, to the Word, and to the Saints, and of a lively patiented hope; this is our work, and is of the ordinary working of God through Christ in his live-members. And not only should we seek to be full of these graces, but of them and of the holy Ghost: (as in all the places above mentioned, the words run and not in vain) that is, filled full of a singular presence, force, and working of the holy Spirit, acting and directing the mind and heart unto that which is good and holy, with efficacy and power. 3. Preserve the unity of the Spirit in the bond of peace; this we ought to be endeavouring, Ephes. 4. 3 Phil. 1. 27. though we cannot effect what we would by reason of the destroyers of this unity, and though we have many failings unbeseeming this unity. It is an Evangelical command and endeavour; we may, we ought to stand fast in one spirit, striving together for the faith of the Gospel; when the faith of the Gospel is opposed, and is in the conflict, we ought to strive and wrestle, taking the Gospel's part against the adversaries thereof; and this we should do together with all the Saints and faithful, especially with those with whom we live: and with them let us stand fast in one Spirit. The unity of the faith, and of the knowledge of the Son of God in his Gospel which is but one, and the same word of truth, should unite us in love, and bind us to the peace, with lowliness and forbearance, and with due respect to the variety of the gifts of the Spirit, which are the Spirits rich embroidery, the ornament of the Church, no way of themselves hindering unity, and orderly employed, and improved are to the singular profit and benefit of all and every one of the members of Christ's mystical body. 4. Sow to the Spirit; lay out your substance, Gal. 6. 8. and your worldly goods to spiritual uses; to the maintenance of Christ's Ministry and Ordinances, to the promoting of the Gospel, the Church, all grace and holiness, and the hopes of glory. Seek first Gods Kingdom and righteousness; Mat. 6. 33. buy the truth and sell it not; say not, I must provide estates for my children, maintain my family, raise my posterity. God cannot be mocked; if thou honour not the Lord with thy substance, thou dost but sow to the flesh, and of the flesh thou shalt reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting Say not, I have already done this and that good work; hast thou an opportunity? do still more with thy wealth and temporals: be not weary of well-doing, the reaping time will come in due season. Faint not therefore, neither flag in the sowing time; there is now the seed time, the harvest day is to come in another world. 5. Lastly, as it is in this Text, Walk after the Spirit, and not after the flesh; this duty makes up the description of the spirituals of the true Christian; the person whom God hath loved to life everlasting, and for whom the Son of God came into the world, and gave himself to the death. This is the second Consideration of the words of the Apostle, which now cometh to be perused, and that as they give us the third Doctrine, which is the more necessary, the more excellent than the two former are, and the more desirable, the more searching and differencing the children of God from the men of the world. CHAP. X. Treating of the third great truth; The lively description of the persons that shall be saved, and do partake of this salvation by Jesus Christ, viz. They are such who walk not after the flesh, but after the Spirit. SECT. 1. Doctrine 3. The persons for whom God gave his Son, and the Son came into the world, and gave himself, are those that walk not after the flesh but after the Spirit. THe third great doctrine delivered by our Apostle in these verses, this. They that walk not after the flesh, but after the Spirit, these are they for whom God sent his own Son to become flesh, in the likeness of sinful flesh, to be a sacrifice for their sins, and whose sins God condemned in the flesh of his Son, that in and for them the righteousness of the Law might be fulfilled; or take it thus: Those in whom the Spirit dwells, applying savingly the love of the Father and the grace of the Son, in them he so mightily rules, that they walk not after the flesh but after the Spirit. That we may not be deceived in a matter of such importance as this is of, let us 1. Understand the force of the words. 2. Take them asunder in particular Opened in six particulars. doctrines. 3. And then Consider the Regency of the flesh. 4. The Regency of the Spirit. 5. The walk after the flesh. 6. The walk after the Spirit. And seventhly, the uses of the whole. First, for the meaning of the words: By flesh, is meant the unregenerate part 1. The meaning and force of the words. Col. 2. 18. Mat. 15. 19 20. in the sanctified believer; the man as defiled with sin; the nature of man, of man corrupted by sin. By flesh is not meant, 1. Flesh in the substance of it, the body opposed to the soul, but both body and soul made flesh and carnal, as carnal is opposed to spiritual; there is the fleshly mind; the soul as well as the body is defiled with sin and depraved; the soul defiles the body; out of the heart cometh that which defiles the man; by flesh therefore we must not understand the substance of flesh which is God's Creature, and therefore good: and hath no cause of sin in it, for God is not the Author of sin: neither may his workmanship be blamed, without committing that great wickedness of casting reproach upon our Maker. This is to be held firm against the vile and pernicious opinions of all ancient Heretics, and our newly upstart erroneous spirits: and against the received sayings of Philosophers, and the dangerous tenets and expressions of some Divines, as if the mind and soul were pure, and receiveth its defilement from the body. By flesh is not meant, 2. Flesh in the natural desires of food, sleep, generation, raiment, recreation, motion, rest, and if there be any thing else that accompanies the life of man in this world. These are not evil in themselves, it is inordinacy that makes them evil, faulty and sinful. Nor doth flesh note out, 3. Humane wisdom and reason, and the moral actings and projectings thereof: All which kept within their own sphere, and acting regularly, are most useful to societies, commendable among all, and serviceable to the Kingdom of Jesus Christ. Nor much less by flesh may be understood 4. The sparkles of the light that is born with us and in us, or the relics of God's Image in body or soul, or in the whole man. Nor yet under the word flesh may we understand 5. The necessary helps of this present life, as lands, money, friends, with the like subsidiary aids. Nor 6. Natural diseases, infirmities, or defects of body or mind. In this sense there is an honour due to the flesh, and a lawful satisfying of its desires and needs: and to deny them to it, though Col. 2. 23. upon devout pretence, is sinful, and falls under that Commandment, Thou shalt not kill. But by flesh is meant the sinful disposition; and this is called flesh, not as if this sinfulness were first in the body; for the soul, the fairest part of it, the top of it, the mind is polluted; we are strangers from God in our minds; the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4. 23. Col. 1. 21. of the mind must be renewed, ere ever it will be good. Quest. Why then may it be said, Is corruption of nature which is first and most notably in the chiefest faculties of the soul, called flesh? Answ. First, Because the very soul is flesh; that is, it is defiled with sin, and tied down to the senses. Secondly, this pollution is innate and connate, it is born in us and born with us. It is as old as we are. It was in us in our very conception, it is bred up with us; It discovers itself as we discover the use of our reason, and it will be in us while we are in this frame and building. Thirdly, because we are as tender of it, as we are of our very flesh. Fourthly, because there is a body of it, a whole consisting of many members jointed together, and ministering nourishment to every part for the increase of the whole. A whole composed heap, not only spreading itself through the whole man, and discovering itself in every member of the body; but having also all the several wickednesses which ever were committed in it, in the seed and spawn of them: It is not some one transgression, but many; as the body is not one member, but many; and these many are knit together in an hellish order. Fifthly, because this is propagated, as our bodies and flesh is propagated, but our souls are not. God is the Father of our spirits, but men the fathers of our bodies; therefore it may well be called flesh. Sixthly, because the motions of this original pollution are in the members of our bodies. By spirit is meant, not the soul, nor the mind, or understanding faculty, the highest that is in man; nor conscience, the Character of the reasonable creature. But by spirit, is meant the Spirit of Christ sanctifying the man, and dwelling in him through the Word of God engrafted: and the regenerate part, the Divine nature or disposition wrought by the Spirit of God, the holy Ghost, and conformable to the Image of Jesus Christ. I● this work there is the seed; first, of all grace, and that under the New Testament, in a largeness; Secondly, it is in the whole man, in soul, spirit, and body; Thirdly, and that too in truth or sincerity. Fourthly, it is of God in Christ, for its original. And fifthly, for its continuance, it is of incorruptible seed and abideth for ever. Sixthly, for its piercing effectualness in operation, it leavens the whole man. It is deepest and chiefest in the soul. It is spreading, and thorough in what it works. It is active, according to its own sphere, which is supernatural, and celestial, yea supercelestial, and according to its rise which is from the Spirit; for whatsoever is of the Spirit, is Spirit. After, notes the rule and guide; and from that rule the force which sways and carries out the man in his actions. Walking, notes 1. The course taken upon choice: and 2. The progress in that course or way: with 3. Pressing on still forwards: and 4. With perseverance, and constancy till we come to the end. Not after the flesh, but after the Spirit. That is, refusing that, and choosing this for guide: and removing from the ways and walks of the flesh, to go in these that are after the Spirit. Walking after the flesh is mentioned to show that Original sin is the sin that reigns; every actual sin hath its strength in the corruption of nature. Thither we must ascend in the work of mortification; if we would kill sin, dead the root. Crucify the flesh with the affections and lusts thereof. The lopping of a tree, destroys not the tree; he that would not serve any sin, must destroy the body of sin, and not some one or two members only: and he that would destroy the body of sin, must crucify the old man. Walking after the Spirit, showeth that all grace is brought into us from without, from above, from the holy Ghost. It is not from a seed in us which is born with us, and lieth as the seed of Corn doth awhile buried in the earth. It is not from any power or spirit that is in the Creature, or in this visible Globe, or in the Creatures Angelical. It is from the Spirit of the Father and of the Son. Again, this showeth that all grace is yet truly in us, from the holy Ghost dwelling in us through the Word engrafted, or the revealed truth of the Gospel; from the holy Ghost thus dwelling in us, and renewing, sanctifying, acting, and leading of us. And lastly, that we are born anew of the Spirit, are in the Spirit, do live in the Spirit, and are after the Spirit, and then we walk after the Spirit. We must first be, and live, and afterwards walk. Thus you have the force of the words. SECT. 2. The particular truths or doctrines which 2. The words taken asunderin nine doctrines. are wrapped in this description, are these. 1. In those that are in Christ, in them there is the Spirit of Christ. The Spirit in renewing, unites to Christ: their union with Christ is spiritual, not physical, not moral alone, not personal at all. The Spirit of Christ is in them, and uniteth them to Christ, and Christ and they are one Spirit, as Man and Wife are one flesh; this truth ariseth from this description as it is referred to the words before in ver. 1. of this Chapter. To them that are in Christ there is no condemnation. Now this is to be understood of the holy Ghost, as he is the Anointing wherewith Christ is anointed, even Jesus Christ, not considered as he is the Son of God simply and absolutely, but as he is the Christ, God-man: and wherewith from Christ that Holy One, they are anointed: the work is the work of the third Person, but not a work that makes a personal union of them to the Holy Ghost. 2. Where the Spirit of Christ is in any, there is also flesh, whiles they are in this life; where there is grace, there is corruption: though it holds not on the contrary, where ever there is corruption, there is grace also. Nay, it is far otherwise, until regeneration there is nothing but corruption in any or all the men in the world, no, not in the elect of God: but where the Spirit is, there is flesh, although not walked after. This is gathered from the description as made up of a negative first, and then of an affirmative, which showeth a nature or disposition in the described here, which is declining and renouncing one principle, and cleaving to and following sweetly another principle. Therefore with the regenerate it is thus, their works are mixed, their actings of their graces are mixed and maimed: All their best duties smell strong of the flesh; therefore the Regenerate aught to be watchful, and jealous over themselves, humble to God-ward, meek towards man, and making use of Christ and faith in him in all, doing all in his name or mediation, and looking for acceptation of all in him alone. 3. That flesh, even in the regenerate and spiritual is so sinful, that if it were followed, it would destroy them; therefore it is sin in itself, and in the lusts of it, even in the regenerate; for if it were not sinful, why should it be renounced? why should it not at some times, and in some cases be allowed? 4. These two, the flesh and the Spirit, Gal. 5. 17. are contrary one to another. When the Spirit comes in and rules, and the flesh or corruption of nature cannot rule more, yet it will never yield, it will ne'er be good: it is not subject to the Law of God, nor can be; the best that can be made of it, is to mortify it, crucify it, fight it out against it; therefore from these two contrary principles in one and the same man it is that in the godly there is a continual fight or deadly war; and cursed be that that would make up a peace between these two; therefore hence it is that he that is born again, is born a Soldier, lives by his spiritual sword and valour, and dies in the Field, and so never dies but is a Conqueror in his death. 5. Where the Spirit is, he rules and reigns; he will not be underling, he leads where he is; all that is born of God overcometh the whole world. And the Spirits rule is set up by pulling the flesh out of the Throne, and subduing its Dominion; therefore the least measure of true grace, the least speak of this holy fire, be it but as that in smoking flax, is Sovereign, it is judgement which will come unto victory. 6. The Regency of the Spirit appears in ordering the walks of every one in whom he is; he renews and sanctifies throughout, he makes a new creature, a new man, from the spirit of the mind to the outward members; he creates a new heart, and a new spirit, that there may be a new walk. 7. Those who walk after the flesh, have not the Spirit at all; and therefore they are not in Christ. 8. By our lives and conversations we may infallibly know whether Christ were sent for us; whether our sins were condemned in his flesh; whether God the Father loved us so as to send his own Son for us to be our propitiation, or the Son became flesh, became sin for us; whether he be our righteousness, our redemption; or whether the Spirit of the Father and the Son hath taken possession of us to shed abroad the Father's love into, and sprinkles the Son's blood upon our hearts; whether these be so or no, may be known by the walks of our lives. 9 So it is, and so it hath ever been, and it will for ever be so in this life, that even among Christians who profess the true Religion, there are two sorts, some that walk after the flesh, contrary to their profession; and some that walk after the Spirit, and not after the flesh. SECT. 3. Let us now therefore consider of the The Regency of the flesh discovered generally in ten things. reign of the Spirit and the flesh, that so these two sorts of Christians, the carnal and the spiritual, the true and false may know themselves; and because the flesh is the elder brother in the world, he shall have the honour to be spoken of in the first place. The Regency of the flesh may be set forth more generally, or more particularly; in general, the flesh's Regency consisteth, 1. In its loneness; if there be in us John 3. 6. Joh. 3. 3, 5 nothing but flesh, then be sure the flesh reigns; we are first in the flesh, conceived and born in sin. If there be nothing but nature, and that which is natural, the flesh is regnant; for that which is of the flesh is flesh, it can never arise higher than the compass of its own principle, it can never get up to things that are above; there is nothing but flesh, unless we be born of the Spirit; there is nothing but flesh and nature where the Spirit by the Gospel hath had no changing work; and where man's righteousness, or the righteousness of works, whether of our own works, or of the works of the Law, is still sought after, and the sinner never yet so fare humbled, that now Gal. 3. 10, 12, 18. Phil. 3. 3, 6, 7. he hath no confidence in the flesh any more. 2. In the love of the lusts of the flesh; these lusts are of three sorts: the lust of ● Joh. 2. 16. the flesh, the lust of the eyes, and the pride of life, which do all of them spring from the love of the world; this is the world's trinity in unity, which all men by nature do serve. If the love of the world be in us, the love of the Father cannot be in us. 3. In the acknowledgement of the Edicts Rom. 6. 13 and Commands of the flesh; sin reigns where the lusts of it, that is, the motions of sin in our members are obeyed; obedience to it proves its Sovereignty: it is an undeniable truth, his servants we are to whom we obey. The offering up of the members of our bodies to be weapons to fight for it, and to be instruments to work for it, shows that flesh is in the Throne. 4. In making provision to fulfil the Ro. 13. 14 lusts of the flesh; there is a lawful (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Acts 24. 3. 1 Tim. 5. 8 Ro. 12. 17 providence and forecast for the discharge of the duties of our particular callings; for making provision for ours, and for those of our families, for things honest in the sight of all men; but none ought to be for the flesh, or for our corrupt nature. The providence which is lawful hath this character, to take the seasons and to improve them with diligence; thus the wisdom of God teacheth, saying, Go to the Pismire thou sluggard, consider her ways ●nd be wise, which having no Prov. 6. 6, 7, 8. guide, overseer or ruler, provideth her meat in the s●mmer, and gathereth her food in the Harvest; the sluggard is he that sleepeth out his Summer season, and letteth slip the Harvest, goeth forth in the dead of Winter to gather in the fruits of the earth; the sinful providence hath two marks: first, to make it a business to project and lay out for the flesh: secondly, to aim at the satisfying of the lusts thereof; when the flesh hath the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) providential projecting and forecasting ability at command, and at her service, it is certain her supremacy is in the full. It is the infallible sign of the renewing of the mind when the providential ability is sanctified, and is ready under the command of the Word and Spirit. 5. In sensuality; when the senses bea● rule, when what is pleasurable hath the Luk. 17. 27 Mat. 24. 38. Judas 19 2 Tim. 3. 4 Phil. 3. 19 Job 31. 7. Jam. 3. 15 stroke with us, and not what is honest, righteous and holy; when we are lovers of pleasure, more than of God; or those whose God is their belly: that live to eat, that mind earthly things; those whose hearts walk after their eyes, and their souls are tied down to their senses; who are mere animals, whose wisdom is earthly and sensual, their wisdom is also Devilish. 6. In minding and savouring only fleshly things; as to relish temporal things only or chief, and to have no relish of spiritual things, the things of Jesus Christ, or to savour spiritual things not otherways than carnally; as when our Saviour spoke of the gift of the Spirit, that living water, to the woman of Samaria, she said, Lord, give me of this water that I may not thirst, nor come to this Well to draw. Job. 4. 15. And when he said to the Jews that there was bread of life, of the which whosoever should eat, he should never die; some cried out, Lord, evermore give us this bread. Good words, but arising Joh. 6. 33, 34. wholly from earthly apprehensions of the things of which Christ spoke. 7. In the reign of some particular lust Gal. 5. 19, 20. or known sin, as uncleanness, covetousness, malice, pride, profane swearing, railing, drunkenness, gluttony; when we live in any manifest work of the flesh. 8. In the power of carnal principles, 2 Cor. 10. 4, 5. reasonings and objections against faith and holiness; these are strong holds, these are the flesh's fortifications which while they stand undemolished, the flesh reigns; these be the in-works; when they are taken and slighted, the flesh is dismantled, and led Captive, but not till then. 9 In the hatred of the godly, the hatred of the brethren, which is the not loving Gal. 4. 29. 1 Joh. 3. 14, 1. of them; we cannot know them to love them, but can find them out to reproach, to shoot out the mouth at them; a strange perverseness, when we can quickly discern them to slander them, and call them hypocrites, who though they will not swear, yet will lie; when we cannot see who are godly, Do not all offend in many things? yet can privily Psal. 11. 2. shoot at the upright in heart; when we can see them well enough to shoot at them, but we cannot see Christ in them to do them offices of love; brethren! Mat. 25. 43, 45. we cannot love this brotherhood; what is this communion of Saints? well said, here is flesh all over. 10. In the speaking evil of the Gospel, and of Christ's name or way, and in an heart alienated from the life of God; 1 Tim. 5. 14 Eph. 4. 18. from a godly life, a life in which God is seen, and in which it is evident that the man hath seen and known God as he hath revealed himself in his Word; he is an adversary that is glad of an occasion to speak reproachfully of God's way; he is in the power of Heathenism whose heart cannot close with the power of godliness. Thus far for a more general discovery of the reign of the flesh. SECT. 4. In particular; the flesh being a close enemy, and in the times of the Gospel it And in matters of Religion its reign discovered; as, standing with the State policy of this Queen Regent to have somewhat of God and of Christ seemingly, and for a colour, that she might sit fast in the chair and reign still indeed, let me show you her in the Throne, and descry the Regency of the flesh in the choicest works and means of Religion. And here we lay down this for a certain truth, that There is not any outward duty, profession or privilege of God's people, which the flesh will not take to, and suck to herself advantage out of it; she is such an hypocrite, and in her wickedness hath wit at will. Therefore see her Regency, 1. In prayer; they that live and walk 1. In prayer. Prov. 28. 9 Isa. 1. 15. in sin and disobedience to the Word of God, may make many prayers; but an abomination to the Lord are all their prayers, and the Lord saith, I will not hear when ye multiply prayers: for the flesh hath the rule in them while they pray, and it is thus discovered. First, if an Heathenish spirit act them, Seven ways. Mat. 6. 5. which thinketh God is well-pleased with the work done, or the cries of a natural heart, with a few good and holy words, with much speaking, or with the number and tale of our prayers, a touch and outside of the duty. Secondly, if a Pharisaical spirit act Mat. 6 5. them, which thinks to merit at the hands of God, and prays to be seen of men, and to be accounted for devout. Thirdly, if things spiritual be asked as savoured only under carnal notions, and for carnal and worldly ends chief. Fourthly, if the things of this life be asked only: as there are multitudes who never offered any desires to God that were the desires of their hearts, but what were for health when they were sick, or for success in their earthly Affairs, or for deliverance when they were in distress and dangers, or for a plentiful Harvest and good Crop, with such like; or if the things of this life be asked chief; if God should give us Solomon's privilege, and then we have not Solomon's heart, nor David's one thing, nor Agurs discerning fear of sin and temptations, with preferring of contentation with food and raiment; if the requests we offer up in the words of prayer be never so spiritual, and in the work the affections stir, and are jogging, and make a great noise, but it is all but for the time of prayer, when the constant bent of the heart is for covetousness, and the heart is set upon riches or the things of this life; or if the things of life be asked as temporals, and not that they may be spiritualised and sanctified to us in their use; they cry as the young Ravens cry, and pray as the Lion hungry roars and seeks his meat of God. Fifthly, if temporal afflictions and judgements make us pray and cry, but not sin nor spiritual judgements; such prayers have not the heart to God in them, they are the howl of wolves, and God Hos. 7. 14 so reckons of them. Travellers, captives, sick folks, seamen, and all under extremities will cry unto God in their troubles, and the Lord hears so as to deliver them out of these distresses; but if when they are delivered, sin be still their Idol, and spiritual plagues are not felt, lamented, nor prayed against, but rather danced under, their prayers are but the cries of swine when they are pinched, and the cries of nature to the Lord of nature. Sixthly, if sin and the wrath of God, because of guilt and consciences gripes and sentence; or if the Laws threaten and denunciations of judgements out of the word, and the work of the spirit of bondage which is upon us; if these do cause us to pray, cry out and repent, but yet there be no workings of the Spirit of grace and of Adoption, nor sin's filthiness and offence do put us to grief, and be a burden and heavy load, further than it is abominable to the light of nature, and is cried shame on in the world; this kind of sorrow for sin is no more than what may be found in a Cain, or in a Judas. Seventhly, if we pray, and because we pray▪ we now think ourselves free to commit sin; we have been at prayer, therefore we may be at our lewdness; we have been at Church in the forenoon of the Lords day, therefore we may dance about the Maypole, and keep Revels in the afternoon; this is like the Harlot, who saith to the young Wanton, I have peace-offerings with me, this day have I paid Prov. 7. 14, 15. my vows, therefore came I forth to meet thee. 2. In reference to the Law of God; for though the flesh is not, nor will be subject 2. In reference to the holy Law. Sixwayes. to the holy Law, yet the wily wisdom and subtlety thereof will make use of that also, and that most perniciously. And the Reign of the flesh showeth itself herein diversely; as, First, when we seek righteousness and Rom. 6. 14. & 9 32. & 10. 3. salvation by the Law; while under the Law, we are under the Dominion of sin; so long as we go about to establish our own righteousness, as did the Jews and as it is found in all men by nature; (a Phil. 3. 4, 5 draught) whereof we have excellently and to the life drawn up in Mat. 19 16, 17. to ver. 24. this is to have confidence in the flesh. Secondly, when we take the Law to be no more than as a Law commanding the Ro. 7. 7, 9 Mat. 5. 21. to the end of the ch. outward man, and to forbid nothing but gross acts of sin, or to require no more than the outward duty; and so we are alive; we know not sin which reacheth to the heart, and hath its seat there in the deceitfulness and wickedness thereof, nor know we lust or inordinate affections and concupiscence to be sin, and therefore we bless ourselves, or flatter ourselves in our own eyes in our natural estate. Thirdly, when and whilst that we cannot endure to hear the holiness of the Law opened and urged; and we love not the righteousness and purity of the Commandments; yet we will have the saying of the Commandments and the public reading of them as part of Divine service, and hold this better than all preaching, and without this we care not for Minister or preaching. Fourthly, when all the fruit of the coming of the Law and Commandment is only to revive sin, and to strike us dead. I take the Apostles phrase, the meaning whereof is this, That the Spirit of God doth accompany the Law, and the spiritualness of the Law being such as Rom. 7. 9 reaches to the thoughts and desires of the heart, as well as to our words and deeds, when it is opened, the Spirit of God brings it home to the conscience with power, this is the coming of the Law; now when the fruit of it thus coming, is this only, to revive sin, and to kill the sinner, to ptovoke sin, so that it works in the sinner all manner of concupiscence, and then comes the threatening and the curse and slays us, and strikes us dead; if this be all that we receive by the Law, the flesh yet will hold the Chair; for we will dislike the preaching of the Law, we cannot endure these men of sour spirits, these Legal Preachers, we will lay the fault on the Minister, and if we can but get from under this din, oh we like the respousal to every Commandment, Lord have mtrcy upon us, and incline our hearts to keep this Law; this God shall have, and then we are at quiet and alive again, though our sins live in us, and we live and continue in them, love and plead for them. Fifthly, when there is nothing in us that is subject to the Law of God; nothing that holdeth proportion with the platform of holiness laid down in the Law, Rom. 8. 7. but that only is found in us which rebels, frets, pulls away the shoulder and esteems all grievous; for than we are wholly flesh. Sixthly, when we never received any further work of the Spirit, than that of the spirit of bondage, and yet because thereof we conclude we have repent, and our estate is good, whereas by the Law we should be shut up to the faith of Christ in the Gospel, which having changed and made us anew, we should live to God and delight in the spiritualness and purity of the Law, with judging and condemning ourselves thereby, and justifying God therein; the work of the spirit of bondage is to bring to the knowledge of sin, to work the sense of God's wrath against sin, and to fill with terrors upon awakenings; and there is no further work of the Spirit, when there is no hatred of the pollution of sin, no heart-forsaking of the sins of the heart, no hatred of sin in the sinfulness of our nature, whence all transgressions do come; when no further work did we ever find than the convictions of the spirit; light great, and convictions strong, but the will, the heart, not created anew that there might be conversion and healing; now though these convictions may be not only of sin through the Law, but of the sin of unbelief, and of righteousness, and of judgement, even of Christ and his Kingdom, and righteousness through all the good Word of the Gospel, yet the flesh may and will still keep the Chair. 3. In reference to God and his worship, 3. In reference to God and his worship. Two ways. Col. 1. 21, 22. Isa. 66. 1, 3 Psal. 106. the flesh can yield to assume unto it, and choose both God's name and service with great state, and thereby perk up the higher. First, with the mixture and blending of men's devices, our own inventions, the commandments of men to teach the fear and worship of God, and the rudiments of the world, these are savoury, these are devotions, humility and wisdom, these are the rules to which the flesh lieth level. Secondly, with philosophical speculations, wisdom of words, great swelling words of vanity, and the worshipping of Angels: disputes about words and genealogies, Col. 1. 18. 1 Cor. 2. 3 1 Tim. 6. oppositions of science, fables, depths, unwritten traditions vented for Apostolical; these and such like, the fleshly-minded is puffed up withal; it loves to be intruding into things it knows not; it would be reputed seraphical by amazing the simple with highflown notions. 4. In reference to Christ and to his 4. In reference unto Christ. Eminently in Antichristianisme. Gospel, his Profession, Ministry and Ordinances; all these to choose: never did the flesh get more by any thing, she appears like a Lamb, she puts forth the two Horns of Christ's vicegerency and beauty external, she gets on the sheep's skin and clothing, she hasps to her both the Keys, the Key of knowledge and the Key of Discipline, the Keys of the Kingdom of heaven; she will be infallible, and give the sense of Scripture unerringly, be the Holy Father, and the Holy Mother-Church; she will exercise and conjure the Devil, and cast him out, and do a thousand more such feats to admiration, till she in her bastard imp, the man of sin be brought to light, and he exalt himself above all that is called God and worshipped, and sit in the Temple of God, showing himself that he is God, confirming his doctrines of Devils with mighty signs and lying wonders; the Devil on the flesh got Antichrist the great, and surrogates him as Beast under the mantle of sacred Christianity by the cunning of name and show severed from the thing and verity; for the flesh domineers and is discovered, domineering as the Mistress and Lady of Whoredoms, in this respect, these ways. First, when Christianity is turned into And five ways. 2 Tim. 3. 5 a matter of form, and into a theatrical pomp and show; as when the temptations, sufferings, crucifyings and resurrection, with the rest of the great works of Christ for our salvation, are acted, represented and learned in a Lent, a Maundie Thursday, a Good Friday, an Easter Festival, an Holy Thursday, a Whitsuntide, a Christmas, a Candlemas, (as they are Idolatrously named) with such goodly trash and trumpery; when Christ crucified is learned in a Crucifix, in the sign of the Cross; and the Lords Supper instituted for remembrance of Christ, is turned into an Altar-service and Sacrifice with stately Altars, Altar-cloaths, Tapers, Pavements, Ascents, Priests in rich embroidered Copes, Surplisses, Cringing and Bowings, Elevation of the Host, as it is fond and superstitiously called, kneel, knockings of the breast, and other gestures of Adoration; sumptuous Temples, Partitions and Chancels, Processions, carrying of the Host about, sacring Bells, and the like of that rabble. What is Popery, but the outside of Christian Religion, dressed up with trappings and trinkets of humane inventions and ceremonies to take the outward man withal, and keep that employed? for which cause doctrines erroneous must be taught and added to the doctrine of the Gospel, that whiles this is done, covetousness, pride and ambition may be fed, and the head and members of a belly-God Clergy from the Pope to the Apparitor may be stuffed and ruffle; and the Christian seduced people from the Emperor to the Vassal may give them the honour, and cram them with the best and choicest of all their temporals, that they may have the favour to live on man's dung, their own and others meritorious good works instead of the only merits and Spirit of our Lord Jesus Christ: there are degrees of this formality; for although in the Papacy you have Pharisaisme enthronised, yet wherever the form of godliness is held to, with disregard of the power of it, there is Pharisaisme in the form, though it hath not the upper-seat in the Temple of God, and there the flesh hath the rule. And how great is this wickedness of formality, that the Word of life from the living God, setting forth Jesus Christ the Lord of life, for the eternal life and salvation of the sinful children of men, breathed by the Holy Ghost the Spirit of life and power, should be turned into a dead powerlesse show, and the true Christian Religion be turned into a form, a carcase, and then all the care is to embalm it according to art to keep it from stinking; and with such folly and madness to dote upon this form, that they will persuade themselves it must needs commend them unto God, and to Angels, and to Men; and if any would otherwise persuade them to be either sullen and pleased with nothing, or in a rage and fury; the formal have ever been the most absurd and unreasonable to deal with, and the most fiery bloody persecutors of the godly in Christ Jesus. Secondly, when Christ, the Gospel, Profession, with the rest is taken up to Gal. 6. 12, ●3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. make a fair show in the flesh; to carry a face, and act a part which may please men, and win glory with those of corrupt judgements, and thereby avoid persecutions for the Gospel, and for righteousness sake. This way they take out of softness and delicacy, and out of ambition; these are theologi gloriae, not theologi crucis; Divines that hunt after glory, and not Divines of the Cross. These Christians are Christians of the Church triumphant, and will not be of the Church militant; they frame their Religion to ● doctore glorioso, à pastore contentioso, ab inutilibus quaestionibus, liberet ecclesiam suam dominus. Joh. 5. 44. hold with the times, and to get reputation with men; they will be godly, because it is in fashion: and that is now adays their best interest in worldly and state affairs. This course is inconsistent with faith in Christ, as our Lord saith, How can ye believe who receive honour one from another, and se●k not the honour that cometh from God only? this is altogether repugnant to the Character of a true Christian, which is, to be one crucified with Gal. 6. 14. Christ, and to glory in the Cross, whereby he is crucified to the world, and the world to him. Thirdly, when outward privileges, Phil. 3. 7. Judg. 17. 13. Joh. 8. 39, 41. & 9 28 profession, and performances are accounted gain to us; as Micah said, Now know I that the Lord, the Lord will do me good, seeing I have a Levite to my Priest; and the Jews stood upon this, We have Abraham to our father. We are not born of fornication, we have one Father, even God. We are Moses Disciples. Fourthly, when we will heap to ourselves teachers, after our lusts, having itching ears, 2 Tim. 4. 3. but will not endure sound doctrine: we will not be without Preachers, but they shall be Women-Prophets, such as daub, and can sow pillows under all armholes; we love trencher-Chaplains. Christ by his Spirit carrieth on his saving work by Preaching, writing of good books, Catechisms, bodies and Systems of Divinity, Rules of holy life, Expositions of Scripture: and Antichrist he will have his order of Preachers, College of Jesuits, Monks, Friars of several orders, Catechisms, Books of good life, Annotations upon the New Testament, as that of the Rhemists; and such Writings of all sorts to bolster their lies and superstitions, and hinder the propagation and obscure the light of the truth of the Gospel, that he will herein outbid all the Churches, since so it is that they cannot keep up any longer gross ignorance, a●● the Scripture and Religion in an unknown tongue. Fifthly, many there are who bear reverence and observance to the faithful and Mar. 6. 20. godly Ministers, when yet (with Herod) they have their Herodias, their Minionlust which they will not part with: and here let many be warned who seem to be gracious, how they put the stay of their hearts for their spiritual estate upon this, that they hear choice Ministers as sweet men, and call their preaching such; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this, that they tongue it now in the Dialect and language that hath a strain of more than common plain expression of the things of Christ, and take to some word, or tone, or mincing of words or utterance, as if it hung between the teeth when they speak; as if yea, were better than yes, or I: or Gad, were better than God. It irketh me to name these, but the good and honour of the godly which I tender, compelleth me, for I know these things are not spiritual, and of the Spirit. 5. In reference to the godly with whom we live. The flesh reigns 5. In reference to the godly▪ three ways Jam. 2. 1. First, when we have the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons; when worldly things give them the room in our hearts, either in our choice for society, or in our Church-Assemblies. When the Gold Ring on the finger, or rich apparel bears the sway, and not the riches of faith, which is the true riches. Secondly, when the times and respect to a Jehoiada, and the presence of an Isaac 2 King. 12 2. Gen. 27. 41 Gal. 4. 29. fashion the outward man to some correspondency and conformity with and to them, as in Joash, and Esau: but hatred and persecution of mocking were never cured. When we are the Israel of Kings and Parliaments, and not the Israel of God, as holy Greenham distinguisheth them. Thirdly, when the utmost we seek is a trim Lamp of true and pure profession Mat. 25. 1. to the 10. burning, and look not to have oil in our Vessels, the Spirit of grace, and a lively faith in the heart; when it is enough for us if we be Virgins for truth of doctrine in profession, and in tenet, and that we join ourselves in Church-fellowship, and in society in conversation to the wise Virgin-Professors. 6. In times of diversity of opinions, and sects in Religion, as in such days as 6. In times of diversities of opinions, ways. Mat. 16. 14 15. ours are. The flesh reigns First, when we cannot tell what to be or hold: and grow so unsettled, that we tend to be Neuters in Religion, or to be of no Religion; and unto this Neutrality are all those subject to fall, who have no farther knowledge of the mysteries of godliness, than that which flesh and blood, the light of wisdom that is in all men doth reveal. Secondly, when we run into divisions Rom. 16. 17, 18. without care had, either of the truth of doctrine, or of giving offence. 7. In times of extremities, the flesh 7. In times of distress three ways Hos. 8. 2, 3 Jer. 3. 5. rules First, when we are full of large claims of interest in God and Christ; and of confident Profession of our assurance; and full of arguments pleaded from experiences of outward blessings, deliverances, preservations and successes: and yet the former life not led by the rule of the Word, nor the former sins about which God strove with us; these in the present extremity are not made the matter of humiliation and self-accusation in the presence of God, nor is the heart right with God in things we do profess, nor are we Psa. 78. 34, 35, 36, 37. steadfast in his Covenant. Secondly, when we are like Esau the profane, who preferred the saving of his Heb. 12. 16 17. life before his birthright, that is, before his title to the Promises of the Messiah. Esau's case was the danger of present death; no less; but he had not the faith of Abraham his Grand father, for then that faith would have carried him out prevailingly to the lively hope of a resurrection, unto which, God that is able to raise the dead could bring him; and therefore thus trusting God, he would have died a thousand deaths, rather than have parted with his birthright. How many Esau's, and more profane than Esau the Son of Jacob, are there in the visible Church, which will part with the promise (wherein the title to Christ doth lie) for a far lighter thing than life! Thirdly, when though we inquire of God in our distress, in his own appointed 1 Sam. 28. and instituted way, yet like Saul, if we be hard-bestedd, we will out to unlawful and forbidden means, as he did to a witch. We will leap the hedge, and not keep the way of God till he therein accomplish our desired end, and his own promise: and we will reason thus for our practice, Why should we wait on the Lord any longer? 2 King. 6. 33. 8. In times of persecution, the flesh reigns First, when humane reason in the principles 8. In times of the fiery trial, four ways. Psa. 14▪ 6. thereof against the Cross, doth so savour and sway with us, that we deride and shame their counsel and course▪ who will hold fast, and endure and live by faith to their greatest hazard and extremest loss. Satan took hold of Peter, and he justly bore from Christ the name of Satan, for counselling and admonishing out of humane principles, though with very entirely-loving Mat. 16. 23. affections: but he suffered the just rebuke, and did not nourish his humane wisdom with scorn of the way of God's holy servants, who choosing righteousness with the Cross, have preferred the life of faith before the life of reason, and have patiently with joyfulness submitted their lives in this world, and their all here on earth, to the holy disposing of the Alwise and gracious God. Secondly, when we cannot discern those that tremble at God's Word, to own Isa. 66. 1, 5 them from Pompous hypocrites, who can easily find them out to hate them: when we cannot see Christ in his Members, Mat. 25. 44, 45. through a poor, naked, imprisoned outside. Thirdly, when we suffer but in faction, and do drive on worldly interests and designs, 1 Cor. 13. 1, 3. and not out of love to Christ, his Gospel, and to righteousness: or we suffer out of opinion of merit, not in self-denial: or out of vainglory, not with lowliness and love of the brethren: or out of a Roman resolution, as it is called, not out of a sound mind: or out of tenaciousness of what we have once professed and maintained, not in obedience to the truth, ready to receive light from the Word, in case that any could evidence by the Scripture our mistakes: or when we suffer upon design to get the more, as Judas 2 Tim. 1. 7 Rev. 21. forsook all and followed Christ, but he hoped to get by the bargain: or out of heat of blood▪ when in cold blood we are void of the power of the Spirit, and possessed with the spirit of base fear; the fearful and unbelieving go together. Fourthly, when we sort and suit out holy truths and practices, and con●oyne with them errors that are plausible, or first-Table and Gospel-sinnes, according as the times will bear to avoid persecution, Act. 20. 39 Psal. 91. 1. to get followers, and to satisfy one lust or other. We would dwell in the secrets of men, of Princes, whereas we should dwell in the secrets of the most High. 9 In extraordinary duties, and about the great work of Reformation, this hath 9 In extraordinary duties, four ways. been no unusual thing for the flesh to admit of these, and sometimes on occasion to be forward in them, and yet clearly to be discerned to sit on the throne: As for extraordinary duties, First, All of them called for, and delighted Isa. 58. 1, 2 3. in, so that we may hold our special sins of violence, oppression, uncleanness, filthy lucre or the like. Secondly, All these continued, but Zach. 7. 5, 6, 7. Reformation according to the Word neglected. Thirdly, God sought with droves and herds for sacrifice, with outward performances Hos. 5. 6. Mic. 6. 6, 7. Hos. 14. 2, 3. and flashes of Devotion, sparing therein neither for pains and cost, and price, but not looking to the Sacrifice of righteousness, the sacrifice of a contrite and broken heart, nor with renouncing of carnal and forbidden confidences. Fourthly, When all our humiliations are Ahabs humiliations; such outward penitentials proceeding even from the belief of an Elijah's threatening, that they draw the eye of God and man, and receive some answers from God in temporal mercies: and yet Ahab is Ahab still, 1 King. 21. 27, 29. when that fit is over, and some breathing time given. Again, in the work of Reformation, The unregenerate may cry, call Assemblies, About Reformation five ways. Hos. 7. 14, 17. promise reformation, and return too, (though not up to the most High,) but be as a deceitful bow that is bend, hath the arrow upon the string, and puts off with a levelling at the white, but flies quite aside, mounts in the air, or falls short, or ●ver many a score: and then the Lord hearing and giving deliverance, they keep still their old wont, Reforming no further than will stand with their worldly interests, and driving on their interest to the endamaging of Christ's interest. More particularly, in Reformation the flesh's Regency is discovered, First, in a partial Reformation. This sin hath been too too palpable with us since our first just withdrawing from the bed of that Romish Jezebel, and casting off the yoke of Romish Antichristian tyranny. In the days of Henry the eight, the Pope's supremacy was cast off, but other parts of Popery retained: Witness, the six Articles, for refusal of which Articles many faithful Christians burnt at the stake. In King Edward the sixth's reign, a gracious young Prince, when the worship of God was so far restored as to be Celebrated in the Mother tongue, and gross superstitions abandoned, the six Articles taken away, truth of doctrine held forth, nevertheless, in some the flesh so cunningly wrought that Leiturgy and Prelacy were retained, and by a Law many holy days (as men call them) ranged in the same rank with the Lords day. In Queen Elizabeth's days of blessed Memory, the mind of the flesh was so potent in many, that there was kept up a reading Ministry, Nonresidency, and Pluralities, Ceremonies with subscription, leiturgy with an increase of length, Prelacy, the Royal Chapels and Cathedrals with chantings, Altars, Copes, Bowings at Altars, and at the name of Jesus kept up, Cross in Baptism urged unto Suspension, and ejection of many choice Ministers, Canons, Canonical obedience, and the abuse of excommunication, with the spiritual Courts, as they were carnally named. In King James' Reign, besides all the former continued with many accessions, the book of sports was given out. In King Charles his Reign, many corruptions in Doctrine vented, the book of sports urged upon Ministers to publish it, the new-Canons with an oath made by the Convocation house, Altars and Organs brought into Parish Churches, with other of the like leaven: So that Reformation was highly needful. In the time of the Parliament in 1642. and forwards Reformation was solemnly Covenanted. An Assembly for that end called, the things of Jesus Christ Covenanted, were prepared and pre●ented; but how far they took any effect, is at present by the godly sober-minded laid to heart and bewailed. And now though no Popery, Prelacy, nor Leiturgy, blessed be the holy Name of our God: yet there is no confession of faith for unity in Doctrine, no Directory for uniformity in worship, no Church-Discipline or Government, no Catechism, no Communion of Congregations, of Churches, of Ministers settled. Thus in the edificative part we may say, where shall our Reformation be found? our Covenant Reformation where is it? The Lord hath been upon the work of purifying and refining his Church for the space now of above one hundred years, even ever since the year 1517. and he will effect it; shall he begin, and shall he not make an end? how is it that we are slack and follow not the Lord more fully, and observe not more his go forth with Hosannas, saying, Save now we beseech thee, send now prosperity. It was the Ex. 10. 24, 26. ancient voice of the godly in this Land, a hoof must not be left behind; let us reassume it, let us rest assured that inventions of men must not come in. Secondly, in abhorring one sin (as to the outside) and setting-up another; as when it may be said of us, thou that abhorrest Idols, dost thou commit sacrilege? Ro. 2. 22. thou pullest down all the relics of Superstition, and sufferest not a Cross in a street, nor on a Steeple, nor an image painted in a Church-window, nor a consecrated Font for Baptism, and thou dost well; and wilt thou continue in the sin of sacrilege; shall the maintenance of the Ministry that labours in the Word and Doctrine remain impropriated, in that very day when thy Supreme Governor who undertaketh great things righteously for the good of the Church in all the world, cuts off all unnecessary expenses for his Court, needeth great supplies, doth yet freely give home the first fruits and renths (which none ever before did do) to provide that there may be no scandalous live in the Nation, whiles he endeavours the ejection of scandalous Ministers? is that no scariledge now adays, which was sacrilege, and so preached and proved to be in all parts of the Land by the faithful Ministers in the days of Queen Elizabeth? Thirdly, in the execution of judgement, and in pursuing Reformation to be like Jehu; zealous for the Lord of Hosts in fulfilling 2 Kings 10. 28. 29, 30, 31. the Word of the Lord against the Idolatry of the house of Ahab, when he could not live by faith above his carnal reason, that the ten Tribes should not return to the house of David in the line of Solomon, if they should all come up to Jerusalem yearly to worship God according to God's command; and therefore he would keep up Jeroboams Idol-calves, and not departed from his sin: oh this reason of state, what evil work hath it not produced! How hath it turned a man, a brave Prince 2 Kings 8. 12, 13. into a dog! David was a man after Gods own heart, who did live by faith, in the matter of getting and keeping a Crown and a Kingdom. Fourthly, in pretending zeal for Reformation, and against God's dishonour, Rev. 19 18 and when God makes a Feast in the slaughter of his enemies to fall from the work begun, and to be like Vultures and Kites, and Birds of prey, feeding on the flesh of Kings, Captains, and mighty men, and ●ied by the teeth on the Collops, Flanks and fat of rich Demeans, Lands and Estates; whereas when God giveth great reward for service done, we should be the more, and the more faithful in the work of the Lord. Fifthly, in seeking to join with the sincere in building the Lords Temple, that we may corrupt the structure, or hinder the work, like the Adversaries of the Jews Ezr. 4. 1, 2, 3. in the days of Ezrah. 10. In great undertake; the flesh may rule where the erterprises, achievements and successes are above heroical, and the right hand of God is lifted up on high, as the Medes and Persians are called Gods mighty ones, and his sanctified one's; Heathens may be Saints, Saints of the Isa. 13. 3. most high God in this sense; so these were Saint-souldiers. And Christians may go farther, and yet be under the Regency of the flesh. First, they may inquire of God by his Prophets, by the Scriptures in their great expeditions; but herein they are like Ahab, who said there is one Micaiah, but I 1 Kings 22. 6, 8. hate him; or they are like Johanan and his company, who will needs be satisfied what the Lords mind is, and promise obedience, and bind it to the utmost; but when they understand that it is against their mind, they will absolutely refuse, and hold their own will and way; and Jeremy the Prophet must be charged with speaking falsely in the Name of the Lord. Jer. 42. 1, 2, 5, 6, 10. & 43. 1, 2, 3, 4, 5, 6, 7 1 Kings 22. 4. Secondly, they may use the friendship, and seek and hold correspondence with the truly godly, but it is like Ahabs' compliance with Jehoshaphat, upon earthly grounds, and for worldly ends. Thus have I endeavoured to discover the flesh maintaining her state through spiritual walks; the next that follows is to set out the Regency of the Spirit. SECT. 4. 4. The Reign of the Spirit may be seen in a six-fold discovery of his working; for 4. The Regency of the Spirit in six works. where he is, he works, and where he works, he works, but not as one that doth his work in a corner, and his work is with efficacy and power, his work is like himself; thus then, 1. The Spirit carrieth him in whom he is, unto the Word, and in the Word unto J●sus Christ; he carries to the Word Psal. 19 7. & 119. 1. 64 which he breathed, and in which alone he savingly works: he that hath the Spirit, saith, The Law of the Lord is perfect, converting 1 Cor. 1. 23, 24. the soul. Blessed are the undefiled in the war, who walk in the Law of the Lord; O teach me thy statutes. The Gospel of Christ is to them the power of God, and the wisdom of God; likewise in the Word, the Spirit carries to Jesus Christ, Prov. 8. 35 he waiteth there to find Christ, and in him favour with God, and life eternal; he s●ith, O that I might be found in him; in the Lord Jesus Christ have I righteousness and strength. And in the knowledge of Christ revealed in the Word, the Spirit carries to faith and love which is in Jesus Christ, that is, which is set on Christ as the object, which is form by the Gospel Isa. 45. 24. of Jesus Christ, and which is truly Christian; now the heart is for such faith, and such love, and not content with any kind of faith in God and Christ, or any kind of love to God. The Spirit is the Spirit of faith, and the Spirit of love, in converting a sinner to Christ, the Spirit makes faith and love to abound in the exceed, above the 1 Tim. 1. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. power of inbred, unbelief, and hatred, beyond the power and malice of men or Devils to destroy, and with the living, increasing aspire to perfection from degree to degree. 2. It makes very sensible of spiritual wants and evils, and fills with desires like hunger and thirst after spiritual good things. Where the Spirit of Christ is, (for where he is, there he reigns;] that man is made sensible of the flesh, even of the corruption of his nature; I am carnal, sold under sin; I was conceived in iniquity, Rom. 7. 14 Psal. 51. 5. Rom. 7. 18 I know that in me, that is, in my flesh, dwells no good. These are the feeling expressions of the godly; that man is sensible of his special sins, I do know mine own iniquity, and my sin is ever Psal. 51. 3. before mine eyes; that man is very sensible of inward sins, of the sins of his thoughts, his heart-impurities, the deceitfulness and hardness, the desperate wickedness of his heart, so that it needs a new Creation, and the renewing of a right Spirit, a new heart, and a new Spirit: that man is sensible of the evils of his best Isa. 64. 6. works, all our righteousnesses are as a menstruous cloth: that man is sensible of the utter need he hath of Christ for righteousness and for strength, and of his want of spiritual blessings, and saving graces. A poor, empty, vain, foolish, and lost creature he finds himself, without Christ, without God, and without hope; his invincible desires are after reconciliation; Cause thy face to shine, Lord, lift thou up Ps. 80. 3, 7, 19 Psal. 4. 6. Hos. 14. 2. the light of thy countenance upon us; Take away all iniquity and receive us graciously; these invincible desires after reconciliation through Jesus Christ, to enjoy Gods reconciled face in the Atonement made in the blood of his own Son, are in that Psal. 4. 6. Psal. 26. 3. & 17. 15. & 30. 5. & 63. 3. man set to attain it, to retain it being had, and to recover it if any way lost, and to walk in the light of this his countenance as his true blessedness and chief good: that man's desires also are invincibly set after renovation; Create in me a clean heart O God; Turn us, and we shall Ps. 19 15. Ps. 51. 10. be turned. 3. It filleth full of grace and supplications, with mournings, bemoanings and self-abhorrings; Jer. 31. 16. Zach. 12. 10, 11. Ezek. 36. 31. & 16. 61 Ro. 6 21. Ezra 9 Jer. 31. 18, 19 the confusion and shame for sin wrought by the Spirit given, is voluntary and of choice, not without some pleasure taken therein; (I will declare mine iniquity, I will be sorry for my sinn●,) the confessions of sins guilelesse and open-hearted without hiding and cloaking, and with holy blush in God's presence; this is true of him now ashamed. 4. The Spirit where he cometh, he giveth a new light, even the light of life, a new savour and relish to mind and relish the things of the Spirit; new inclinations, a new bent of soul, a new by as on the will, set, fixed, centred and pointed Heaven-Ward, God-Ward, Christ-Ward. 5. The Spirit disposeth to do all good; first, from a spiritual principle of faith Ephes. 5. 9 1 Tim. 1. 5 unfeigned, of a heart purified, of a good conscience, and of love. Secondly, with a godly force and impulse. Thirdly, in obedience to the Word, and by the Rule of the words of the new creature made up of the Word. Fourthly, with a searching heart, a Spirit making diligent search that all be done with repentance because of the evils of the best we do; and with faith in the blood of Jesus Christ for acceptation: for our repentance needs still to be repent of; and none can live an hour in the sight of God any other way than by faith in Jesus Christ. Fifthly, and unto high and supernatural ends; as 1. To the glory of God, and not to our own praise and glory. 2 To the salvation of our own souls and others. 3. To the increase of grace in ourselves and in others. 4. And to the adorning of the Gospel, and of our holy profession. And that all may thus be done, the Spirit disposeth to delight in the Law in our inner man, to rejoice to work righteousness, to glory and make our boast in the Lord Jesus, and in him only to serve God with our spirits in the Gospel of his Son, to solace ourselves in fellowship with Christ, and through him with the Father by the Holy Ghost, according to the Covenant of Grace, now set forth fully in the Gospel. It disposeth to follow the Lord fully, as did Caleb and Joshua, Num. 14. 24. in the times of murmur, declinings, and evil and hard reports brought upon the ways of God, to walk with a right foot in the Gospel, when patties and divisions tempt to dissimulations and haltings. To make more straight steps to our paths, and strengthen our feeble hands and knees in all pursuits of holiness with peace and quiet submission, when sore persecutions abide or threaten us. 6. The Spirit at his first entrance into a sinner, in his renewing act and presence heals the soul for ever of sore and grievous wickednesses, which show their poison with strength in every natural man; they are four: First, Impenitency, such a hardness of heart that it cannot repent, but it abuseth Ro. 2. 3, 4. the riches of the goodness of God their Creator, and the riches of the patience and long-suffering of a gracious God. Repentance unto life Christ giveth; and in the Regenerate a spring of godly sorrow is opened, and the flintstone of the heart before hard as a Rock, now gives floods; before he had a heart that could not repent, and now he hath an heart that cannot but mourn for sin. Secondly, Proneness to be scandalised, and to take offence; 1. At the afflictions, Mat. 13. 21. tentations and persecutions which comes for the Gospel's sake; 2. At the fewness, meanness, infirmities, sins and sorrows of the godly; 3. At Joh. 6. 60, 61. 1 Cor. 1. 23 the truths of the Gospel, cross to our corrupt sense and reason; 4. At Christ crucified. 5. At the simplicity of the Gospel, and of the Gospel-Ordinances, their poor mean outside, and among them, of plain edifying preaching in demonstration of the Spirit, and of Power, and not with wisdom of words nor Philosophy, and such vain deceits. 6. At the purity of God's commands, the hardship of mortification, the strangeness, and as we naturally think, the unreasonableness and folly of a Saints life, the life of a stranger and pilgrim, the life of faith; what? can we be Saints on earth? shall we live like no body? we must live, and we'll trust God with our souls: when the Spirit comes, he works such great love to the Word, that nothing shall offend them; such knowledge and assured faith of the Messiah the great Prophet who hath the words of eternal life, and Ps. 119. 165 Joh. 6. 68, 69. none but he, that they shall never go away from his blessed Gospel, although at the first they are not able well to apprehend many truths there delivered. Thirdly, The hatred of the godly and of holiness, and the speaking evil of both: when the Lord by his Spirit graciously visits their souls, now they have another language, they glorify God for and in the godly, to whom before they 1 Pet. 2. 12 could not afford a good word; now they are to them the only excellent ones in the earth: holiness hath now their hearts, and that for ever; and therefore the Saints are their delight. Fourthly, Insensibleness of, and under spiritual plagues; now they feel and fear, Isa. 63. 17. Zeph. 3. 18. and pray against a heart hardening and hardened under afflictions, and from God's fear, they mourn for the famine of the Word, for the want of the solemn Assembly, the taking away of faithful searching preaching; they fear to be left to their own hearts, to walk in their own counsels; they are sensible of the hiding away of God's face, and of loss of the joy of God's salvation; they fear to have their Table made a snare, and to have their temporal blessings cursed to them, and not sanctified to them; they know it for a great curse to have success and prosperity in an evil way. A spirit of slumber and carnal security they so dread, that they love an awakened, and preserve atender conscience, an awakening Ministry, and dare not live without a watch set chief over the heart and mouth, and in holy jealousy over themselves they pray Ps. 141. 3. Ps. 141. 4. to God that he would set the watch; they so fear the prosperity of wicked men, and the heavy judgement to be left of God to incline in heart to the liking of their condition and estate, that it is their earnest prayer that they may never choose or desire in heart to eat of their dainties. Thus of the Regency of the Spirit. SECT. 6. 5. The walk after the flesh, is a life led First, After the course of the world, 5. What the walk after the flesh is, in eight things. Eph. 2. 2, 3 after the will of men; in their religions, idolatries, superstitious vanities, and the inventions of men in doctrine and worship, in Philosophy and wisdom of words, devotions and ways of Religion, Traditions and Commandments of men to teach the fear and service of God; there are that speak of the world, and the world will hear them; the world hath not only his profane ones, but his sacra, his 1 Pet. 4. 3 holy things, and the world hath his just ones, and his devout and holy ones; here lies one special part of the way and course of the world, and so is the will of men that people should walk after that course, but so is not the will of God. To live after the course of the world, is to live after the lusts of men, to live the life of the Gentiles, following and imitating their manners, hunting after their favours, this is the broad way where most go; this is the way of the men of this world. To live after the course of the world, is to live seeking what the Gentiles seck Mat. 6. 32. after, what we shall eat, what we shall drink, wherewith we shall be clothed, how we may rise, grow rich and great, how we may build, plant, purchase, leave our names great on earth, and leave our children so, and thus eternize Psal. 49. 1. ourselves here as the men of this world do, that mind and are addicted unto this present life, seeking their good things, and making up their portion in this world; Ps. 17. 14. how also they may do well to themselves, far deliciously, wear gorgeous artery, swim in vanity, jollity and pleasure; this is their way, and their posterity like and applaud it, and others that have neither power nor hopes to attain it, count these the happiest under the Sun; and though the Spirit of God saith, it is their folly, and they shall never see light, yet this the world doth as their [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] their eternity, as if there were no other life, nor other world. Secondly, After the lusts of the flesh, 2 Pet. 3. 3, 4. Gal. 5. 1● that is, in some manifest work of the flesh, a manifest wickedness either against piety or against charity, or righteousness, or chastity, or temperance. Thirdly, after Satan, as if joined in 1 Tim. 5. 15. marriage with him, so the Apostle expresseth it; that is, to live in love, fidelity, and obedience to the Devil, lo●ding it in lying vanities, in darkness of sin, in ignorance of God, and in unbelief ruling; he is the liar and the murderer, the father of lusts and of lies of all sorts; the enemy and envious one, the tempter, the accuser of the brethren, and the backbiter: now when Satan may in his temptations play with us, touch us with his love-touches in any of those wherein his works consist, from which he hath those his former proper names and titles; may bed with us, and we with him; when he may enter into us, as he did into Judas Iscariot, and fill our hearts as he did the heart of Ananias and Sapphira, and take us Captives as fish that love the bai●, at his own will: when we keep open house for him, by giving place to wrath, revenge, uncleanness, covetousness, idolatries, lies taught in hypocrisy, hatred of the godly, cavilling at the Word of truth, or at the way of holiness, or the like: or when we keep the house empty, not stored with holy truths and graces, the furniture of the mind and heart: when our hearts are true to evil motions and lusts, but false to God's Commandments and Gospel, and we pass not much that it is so, than we live after Satan. These are they in whom Satan works effectually, and Eph. 2. 2, 3. they fulfil the desires of the flesh, and of the mind. Fourthly, In darkness: no discerning of men, either of the godly to make their companions, and to choose their portion and lot, even the reproaches of Christ; or of the wicked, to avoid their company, counsel, way, and chair; although they Psa. 11. 1, 2 1 Joh. 4. 1. can find out the godly, even the upright in heart, to shoot privily at them, no discerning of spirits; of Ministers and Ministry: nor of things and doctrines, unless it be this, to account the things of the Spirit foolishness: no discerning of Joh. 10. 4, 5. graces from moralities and civilities, which they prefer before the fear of God, and faith in Christ, the love of the Saints, and the patience of hope. No discerning of ways; the way which is called holy, from the way of the worldling, profane Luk. 12. ●6 2 Cor. 6. 2. Mat. 16. 3. Luk. 19 44 or formal. No discerning of the signs of the times; the seasons of grace, the day of salvation, the day of their visitation. Fifthly, a life led in security; no wonder if the dark and blind who see not their 1 Thes. 5. 5, 6, 7. Deut. 29. 19 danger, be altogether secure; the night is for sleep; they that sleep are of the night, and of darkness; they that are of the night are sleepers. No questions; no cases of conscience; the flesh blesseth them in their evil imaginations, and flatters Psa. 36. 1, 2 them in their iniquities; no serious inquiries about their spiritual estate, or about their ways; about these two are all the main cases of conscience; no watchfulness over the heart, the mouth, the eyes, the feet, and all their go. A man must be awake before he can watch. Sixthly, In vanity of mind, and of conversation. In vain principles, reasonings, thoughts and inventions: they walk in emptiness of the power of saving truths Ephes. 4. 18 1 Pet. 1. 18. and graces, the conversation vain, foolish, unprofitable, void of godliness in power, the words idle, unsavoury, not good for the use of edifying, and the works not directed in truth according to the doctrine which is after godliness; this is upon them at the best, and many times they break out to that which is vile and abominable. Seventhly, In hypocrisy, with fleshly 2 Cor. 1. 12 Mat. 6. 1, 2 & 23. wisdom; hypocrisy, either natural, or pharisaical. The natural hypocrisy may stand with a particular uprightness, as in Abimelech, of whom God testifieth that he did in the fact about Sara, Abraham's Gen. 20. 5, 6. wife, that which he did, in uprightness: and it may stand with a general uprightness to the light of a natural self-deceived heart, and to the light of the Law in a man that seeketh righteousness in his own works: An uprightness legal, Act. 23. 1. Phil. 3. 6, etc. such as was in Paul before his conversion: but not an uprightness Evangelical, which consisteth in renouncing all confidence in our works, and in the flesh, or outward duties, and privileges, or inward self-abilities; in the life of faith, in heart-purifyings, and a Gospel conversation, in rejoicing in Christ Jesus, and our interest in him, and in conformity to his death, in hatred of all sin we know, in bearing respect to all God's Commandments, and in all these, in humble strenuous press on to that which yet we have not attained, but is before us, with an heart and eye upon the prize of our high calling, to which we are called in Christ Jesus by the Gospel. 8. In natural Atheism, in alienations of heart from the life of God, in impenitency and unbelief. It is with them as with Israel, back-slidden Israel of old; they Hos. 5. 4. cannot frame their do to return, they can do any thing, but to order their ways, to return they will not; they have no heart: and when urged to it, and the threaten of God applied, they say, no, there is no hope; if nothing but a Gospel Conversation, an holy life according to God's Word will serve, than there is no hope. It is as bad as to be damned to hell, to be pressed to holiness. God shall have any thing at their hands, if he will spare them in this. Ah, alas, for a spirit of whoredoms is in the midst of them; and their sins are their Idols: they hold fast deceit, and refuse to return. Brethren, shall I hence describe unto you a natural man? He is one that leads The Character of a natural man. his life (whiles perhaps Ingenious, witty, of fine parts, well-tempered, civil, moral, honest, fair in his deal, and in some particular actions, yea, and in his general course, upright and blameless according to his natural and acquired light, yet he leads his life) as if his eternity and his good were in this present world; his height and glory is to be humane and rational, or learned and philosophical, or devout in the way of Religion which his own heart chooseth, and which the people he liveth withal do like of; whose wills he followeth, and whose favour he hunts after, with an eye to his worldly pleasure, or profit, or honour, or all; ever nourishing one or more manifest works of the flesh, unto which his heart is true, as one that is wedded to the Devil the father of lusts and lies, a voluntary captive to his will, and taking pleasure to bed with him in his effectual working, and to fill his soul with loves; he is in darkness, loves darkness, and walks on in darkness without any spiritual discerning, though he be under the Gospel-light, and have his day of visitation; he sleeps in deep and dead security, without any true awakenings to holy inquiries or watchfulness. Empty of saving truth and graces in power, his Conversation is at the best but vain, from the vanity of his mind in which he lives, and thence he will not be moved, for his fathers and forefathers did so before him. Fleshly wisdom frames his conversation in strength of hypocrisy, if not pharisaical, yet natural: And he never yet knew, nor can be persuaded by all the preachers in the world, that secret Atheism, estranging from God, much less enmity to him, impenitency, and unbelief do reign in him, or that these in him are any great fault. Oh the miserable estate of such a one! A Lamentation. oh, how many such are in the world; there is a world of them: a world of them, even of those who bear the best of names, which is Christian. Who can withhold from sorrow and sigh, if he understand and know things as they are? oh that we could mourn over you who cannot mourn for yourselves! or that one could bear you on his heart, and bring you to Christ, that he might place you under his love so melting, and put you into the laver of his own blood, till washed there you might come forth other men, even new-men. Oh that the Spirit of life from Christ would at length breath upon you, till he breathed in you. May it be, may it not be? could you but unfeignedly desire it, should it not be? We leave you and the work with the Lord; and how ever it may far with worlds of men in this sad estate, yet as for you among us, if there be no remedy, this shall be your privilege, you shall not go down to the Chambers of hell beneath, unlamented; you shall not descend to that infernal pit not mourned over: since such as you are, drew tears in abundance, such was his heart, from the eyes of Jesus Christ our Lord and Master, when he came not to condemn, but to save the world: and being the Minister of the Circumcision, beheld so many of his charge to perish everlastingly, notwithstanding he would so often have gathered them together, as a hen gathereth her chickens under her wings, and they would not; he would, but they would not. SECT. 7. 6. The walk after the Spirit, is a life led First, After the Word: therein he that 6. What the walk after the Spirit is. Ps. 1. 1, 2. & 119. 1, 2, 5, 6. is in the Spirit exerciseth himself with delight day and night; thereafter he walketh with desires and endeavours from the whole heart to be undefiled in that way; and with earnest prayers unto God that his ways might be directed to keep God's testimonies, and to have respect unto them all; this is the light and the Lamp of the Lord; and his heart saith, Come, let us walk in the light of the Pro. 6. 23. Psal. 119. 105. Isa. 2. 5. Isa. 2. 3. Lord; there he finds Christ teaching God's people of his ways, and therefore taught there of God, he resolves he will walk in his paths prescribed in his Word; this is the holy Canon, and therefore he Gal. 6. 16. will walk according to this rule, for so do all the Israel of God; this the Holy Ghost breathed, whose breath being the breath of Christ's lips, is his life, and kills none but Antichrist and Antichristians with the men of the world; and therefore he subscribes to this closing acclamation, That man who ere he be is 〈◊〉 worth his ears given him of his Maker to hear Rev. 2. 7, 11, 17, 29. & 3. 6, 13, 22. withal, who will not hear what the Spirit saith unto the Churches: the Scripture is his Rule for faith, for worship, for holy walking, in sobriety, in righteousness, in godliness, in all estates, in all relations, in the Family, Church and Commonwealth, and in his particular calling, and for holy order and discipline, and for incident cases, with professed subjection, 2 Cor. 9 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A subjection of public profession. Gal. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 1. 6. against which he can do nothing, and for which he can do any thing; and all this now according to the Gospel-dispensation, in which his honour is to walk with a right foot, or to foot it right. This spiritual walker is righteous before God, walking in all the Commandments and Ordinances of the Lord blameless. Secondly, After the power of inward graces; of these the Spirit is the Author, and the root, and these are the fruits of Gal. 5. 22, 23. Eph. 5. 9 Gal. 5. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Spirit; this holy walker as he lives in the Spirit who is the principle of life within him, spiriting and quickening his soul with his graces, so he walks in the Spirit, himself clothed, and his conversation fashioned and ordered by these graces of the Holy Spirit; he gives all diligence to add, seasonably bringing forth into practice, one grace to another, and 2 Pet. 1. 5, 8. that orderly; that all graces being in him and abounding, he may not be barren nor unfruitful in the knowledge and profession of our Lord and Saviour Jesus Christ. In the walk in this light of graces, as a child of light, he is proving what is acceptable Ephes. 5. to the Lord; and that he may so walk he shuns all fellowship with the unfruitful works of darkness; these are his study and endeavour, this is the way which he doth choose. Thirdly, After Christ, as those that are betrothed unto him, and cleansed by his blood, and anointed by his Spirit, are married unto him, risen from the dead, and now they would keep themselves chaste to him in the simplicity and purity of his Gospel and Ordinances, and in the sincerity and incorruption of the love of their hearts, they would imitate him, walk as he walked, and be as he is, even in this world would they be such; they would maintain communion and fellowship with him in the bed of his green and flourishing Ordinances, in their ways, conversings, relations and enjoyments of the creatures, and in the secret loneness, and the chamber of their hearts. Fourthly, In light; this they love and come unto, because it is that which makes manifest; they would walk as understanding, Joh. 3. 20, 21. Eph. 5. 10, 17. Phil. 1. 10. wise and prudent, proving what the will of the Lord is, and approving what is excellent, and things that differ; this is their armour which they Rom. 13. 12. put on and wear, knowing their spiritual holy walk cannot be kept, further than it is maintained by a War. Fifthly, In search of heart, awakenings of conscience, and holy watchfulness; God awakens their ears morning by morning; and with those awakenings boreas the ears, bows the heart, and in the bowing makes teachable and godly wise that they hear as the learned, as the taught of God; these gracious walkers are inquisitive, ask the way to Zion with their faces thitherward, enquiring for the old and good way; they are seekers of the Lord, of his face and strength; they seek and keep the Word of God, they keep and seek it, as not to seek of Word, Ordinances and means of Gods own giving and sanctifying which have the promise of his presence and Spirit: these they have, and in them they seek the face of the God of Jacob; they are full of the communings with their own hearts, their spirits make diligent search within them that they may settle their state spiritual, their doubts, their ways through serious examinations by the Word. They come to the light daily, to see whether their Joh. 3. 22. deeds be wrought in God or no; this is the manner of their walk, they consider Ps. 119. 59 their ways, and turn their feet unto God's testimonies. Sixthly, In the power of supernatural Phil. 1. 27. truths. This walk is a Conversation becoming the Gospel; the Gospel frames and influenceth their conversation. It is a Conversation in heaven where their Saviour Phil. 3. 20, 21. is, and whence they look for him to change their vile bodies (in the resurrection) into the likeness of his own glorious body; these spiritual walkers do live their Creed. Seventhly, In sincerity, such holy plainness, 2 Cor. 1. 12 perspicuity and transparent clearness which God worketh and witnesseth withal, no way hypocritical and varnished over, but in simplicity purging from and stirring up himself against the hypocrite, and the hypocrisy of their own hearts. And all this by the grace of God, the freegrace of God which destroys the dominion of sin in them, which thing the Law could not do; and by the which they are what they are in things pertaining to salvation; and by the gift of inherent grace which is now the leading principle guiding their conversation towards all men, and in the Church of God. Eighthly, In repentance, faith and love; that is, they make it their every days work to be renewing their repentance towards God, their faith in Jesus Christ, and their love to the Word, to the Saints, and to all men. All this the spiritual do do, not without the feelings and motions, but with a contrary Gal. 5. 17. stirring, egging and workings of the flesh, insomuch that they cannot do what they would, yet they truly would what they should, and cannot do as they would. In all the eight forenamed, the flesh being contrary, is in them lusting against the Spirit, but is not yielded unto, nay, it is resisted with mighty lustings, and still these walkings are chosen; their hearts and lives speak thus, Not the flesh, but the spirit; not the world, but the Word; not lust, but grace; not Satan, but Christ; not in darkness as a night bird, as one of the night and of darkness, but in light, as a child of light, and of the day; not in sleep of security, but in awaking of tenderness of a good conscience; not in vanity, but in the power of Gospel truths; not in hypocrisy with fleshly wisdom, but in godly sincerity by the grace of God; not in with-drawing and forgetfulness of God, but with drawings near of faith in power to the saving of the soul; not in those, but in these would I unfeignedly have my walks; not after the flesh, but after the Spirit will I walk, is the language of the spiritual. Again, the order of placing is very significant in this description; he that is now in the Spirit, was first in the flesh; he who now walks after the Spirit, had his former Conversation corrupt and after the flesh; therefore the spiritual man's walk is thus: he is ever putting off, and Eph. 4. 22, 24, 25, etc. getting further from his former corrupt Conversation, and is putting on a renewed Conversation day after day. Beloved, shall I hence present you The character of a spiritual man. with the draught of a spiritual man? The spiritual man is one, who, (being regenerated and sanctified by the Holy Ghost, who in that work gives him a new life, no other than eternal life in the beginnings of it, and comes into him to rule and frame the whole soul, spirit and body in the power of the new life received,) he gives up himself unto the Word that he may be for ever under the governance of the Spirit; he dares not compass himself about with sparks, nor walk in the light of a fire of his own, or of man's kindling. The Law of God is in his heart, guiding his steps that none of them do slide; he is a walking bible; he is the Epistle of Christ of the best Edition, so fair written that it is to be seen and read of all men. Grace in his heart is stamped upon his daily course; from a good treasure within he bringeth forth good things; he is married to Christ risen from the dead, that he might bring forth fruit unto God; to him to live is Christ, being of the truth, and of the day; he walks Gospelly-genteel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13. 13. in a truly honourable dress; comely, beautiful, and terrible as an Army with Banners. That others sleep, keeps him the more awake; and his security is in his keeping the watch and ward of the awakened. His conversation is on high, as is his high and heavenly calling, with the Moon under his feet, and himself set above himself, and above t●e world, while he treads on mould, and dwells in a leprous house of clay. He cannot abide hypocrisy, and loves nothing below that conversation which the grace of God in Christ teacheth. He is passing on from faith to faith, from glorious grace to glorious grace, from strength to strength, as one called▪ to glory and virtue; but speeding his way through daily mortifications and crucifixions of a home enemy within his own bowels, he walks in the Spirit, and so fulfils not the lusts of the flesh; he walks not after the flesh, that he might walk closely after the Spirit; he that walks after the flesh, knows not the flesh so well as he; he avoids and passes by, he comes not near, but goes away from the flesh's walks: for he hates the garment spotted with the flesh. He would not defile his garments; for fine linen, clean and white is his clothing, even the righteousnesses of the Saints, all wrought without hands, as himself is the workmanship of God in Christ Jesus by the Spirit in a new Creation: yet since that the flesh will be with him, the height of his spiritual temper is this; he will take his garments and his fine array, and wash them white in the blood of the Lamb. O spiritual man! O Saint of the most high! blessed be thou; blessed be thy A blessing of his happy change. way: blessed be thy counsel in choosing this way; thou art blessed in such a leader, the Holy Ghost, the Spirit of life and power: what eyesalve but that which Christ alone is Merchant of by a Monopoly that enriches all the Church, and infringes the liberty of none, what eyesalve but that, could have made thee so wel-sighted clearly to discern these twofold leaders, walks and walkers; and as if thine eyes were in thy feet, to turn thy way with such exactness from the one, and turn thy walks unto this other? Grace is in thy walk, and Glory will be thy Crown. Christ is not ashamed to call them brethren, though he be in glory, and they on the dunghill. Of this brood of travellers let my soul be; it shall be my highest honour among all men to be of this brotherhood which is so nearly allied and so fast, that they are all but one body animated, acted, and lead by one Spiri●, and have all one way and walk, and one description agreeing to one and all. Thus far of the six things proposed for explication of this description, which makes up the third great doctrine of this text: now follow the uses to be made of this whole truth. SECT. 8. The use is threefold. 1. Of Trial. 2. Of comfort; and 3. Of exhortation. Three use● of the whole. 1. Of trial. 1. This doctrine is full of trial; it is of a distinguishing and differencing nature, such are all descriptions; they describe not, if they distinguish not, that one thing may not be taken for another; and the excellency of this description is that it is plain and manifest; he that runs may read who is in Christ by faith, and who is not; the Apostle would not have given it twice in one Context and in the same words, in matters of such hi●h concernment, and on purpose to settle us in sure consolation, had it not been most easy to be discerned, and palpable to all, though malice will not suffer the tongue to own what they cannot but know in their heart. The walk, the conversation shows the man; try then who hath the command of our lives; observe that; for if we live after the flesh, we shall die for ever; but if through the Spirit we mortify the deeds of the body, our members that are on earth, Rom. 8. 13 as uncleanness, covetousness and the like, we shall live for ever, and never be damned. There are but two principles that rule the man; one of these have the command of all men; where the one commands, there the other cannot; that commands that hath power over the conversation. It's lustings and motions are reigning indeed, that frame the walk of a man. It is then no difficult thing to know what we are by our walks; look upon your walk, and see your estate. The works of the flesh are manifest; read, and see Gal. 5. 19, 20, 21. And the fruits of the Spirit are many, and go in a chain unsevered; Gal. 5. 22. they are sweet; and ripe, not rotten, not hedge-fruit they are such against which there is no Law, although they are Gospel-fruit, & never grew but in that soil. Did ever any men make a Law against them? and the Law of God is wholly for them. Be not deceived by profession and persuasion that thou hast spiritual life within thee, if that inward spiritual life do not come forth in power to frame thy conversation after it, and no more after Gal. 5. 25, 26. the flesh. If we saith our Apostle, do live in the Spirit, let us walk in the Spirit; have you spiritual life in you? have a spiritual conversation also; have a spiritual conversation, and you shall not fulfil the lusts of the flesh, though you have flesh, and the flesh lusting in you. The sins of the godly are not as the sins of the wicked; and the manifest difference is this, the godly have no way of wickedness in them, no sin is their way Ps. 139. 24 and trade, no sin commands their walk; they may fall into a sin, as a wicked man may sometimes fall upon a duty, but that is not their course, they up again, and walk on in God's way which their souls delight in and choose, humbled and ashamed, and speeding their way the more; their delight is in the Law of the Lord; now that allows no sin, neither do they; every word of God is pure, so is their way, and purity of way is that they love; there is no wickedness in all the words of wisdom; he that delights in the Word of God as his guide, shall of necessity be led in ways wholly differing from the counsel, course and chair of sinners, ungodly and scorners. God's children have spots too many, but not the spots of unbelievers and hypocrites. The spot of God's children, is not the spot of carnal Israelites, or carnal professors of the Gospel; whatever be the spot of the spiritual, this is his beauty, he walks after the Spirit; he walks not after the flesh, but after the Spirit. Mark here these three distinguishing points in the trial of our estate. First, the spiritual takes the Spirit for the Commander and Orderer of his conversation; as he would have the Holy Ghost live and rule in his heart and his soul live in the power of the Spirit given to him, and dwelling in him, so he resolves to walk in the Spirit; the spiritual man's walk is a walk after the Spirit. Secondly, he walks thus, refusing and watching against, fleeing and warring against the flesh, and against the affections, and the lusts thereof; this the words import, not after the flesh, but after the Spirit, is the spiritual man's walk. Thirdly, and whereas the flesh would impose upon the most spiritual, he glorifies the Spirit, and condemns the flesh; the flesh is rejected, but the Spirit is chosen for guide and leader; this refusing and choosing is his daily work; daily and continually in his ways and walks, he is refusing to walk after the flesh, and choosing to walk after the Spirit; the language of his walks and conversation is this, not the flesh, but the Spirit; not the walk after the flesh, but the walk after the Spirit. 2. Therefore for the second use, here is 2. Of comfort. singular comfort to all whose ways are holy; who have the Spirit of Christ the orderer of their lives. God will account of thee by the course of thy life; the wicked while their lives are vain, earthly, carnal, and they like not the way of the holy, and choose not the Word and Spirit for their rule and guide, they plead Ps. 50. 16. and please themselves in the goodness of their hearts; God knows them for wicked, and so will judge them: thou complainest of thy heart, and mournest over thy vain thoughts, thy weaknesses, but holdest fast the way which is called holy; thy walk is directed heaven-ward. Remember now, God reckons thee to be as the way is which thou hast chosen; whose walks are spiritual, they are spiritual, they Rom. 8. 1. are in Christ Jesus, and not in Adam: flesh may lust in them, but they fulfil not those lusts; for look upon their conversation, they walk in the Spirit, they walk after the Spirit, and that from the power of the Spirit in them as the spring of life, as the quickening, commanding, renewing inward life. The Holy Ghost hath his Throne in the heart of those whose walks he frames, whose walks are after his mind; these holy walkers are in the Spirit, in the Son, and in the Father, as their walk doth evidence undoubtedly. That this comfort may flow forth clear and strong, it will be needful to give here somewhat of Consideration, and somewhat of Caution. SECT. 9 For Consideration, Consider seriously Where, four relieving considerations. 1. What of the flesh may be, where the Spirit rules; cast under seven heads. Jam. 1. 14, 15. these four things following. First, What of the flesh may be where the Spirit reigns; there may be (1.) The lustings of the flesh contrary to the Spirit. In sin there is first the evil suggestion, or first motion, the first rising▪ and peering out of sin. This is in the most gracious and spiritual, but with great difference; for to the unregenerate and wicked it is the babe of his bosom, but to the godly it is the brat of Babylon; happy would he be esteemed of him, that could take and dash them against the stones. Secondly, delight ensnaring and bird-liming the soul; this may be in the godly, but it is stolen, and of treachery from the inmate the flesh; for his chosen delight is in the Law of God, his delight is to do Gods will, that is within his bowels; but as for the wicked, his Psal. 1. 2. & 40. 8. inward parts are very wickedness, he looks and welcomes, and with the whole heart closes with the ensnaring of sins motions; he would not willingly have it to have check in any case, no, not so much as from his conscience within. Thirdly, Consent of will; this in the godly is but partial, but in the unregenerate it is a full consent. Fourthly, the Act or Commission in a form thought, in word, or in deed; This in the godly is seldom, and then that which he would not; but in the wicked it is common and usual, and yet not so oft as he would. Fifthly, persisting in it, and making the actings of sin their way in which they choose to stand and walk, taking pleasure therein; this in the regenerate is never, much less doth the godly man continue in sin obstinately, pleading for it, and scorning reproof; much less doth he take a pride in it, and boast of accomplishing his sinful desires, blessing the wicked whom the Lord abhorreth, and hating the godly that fear to sin, in whom the Lord taketh pleasure. (2.) Sin's motions may be lively in Ro. 7. 23. the members of the truly godly; but not so as to be able to bring forth fruit unto death, as the phrase is in ver. 5. of Rom. 7. for as lively as they be, the godly watch them the more, that they shall not be fruitful. Death is not their Lord, nor hath them under its power now, as it was while they stood married to the Law, the Covenant of Works; but God is their Lord unto whom they bring forth fruit, as married to Christ risen from the dead. Therefore sin may stir lively, but not be fruitbearing in them; but in the ungodly the motions thrive, as the birth in the belly, which they seek carefully to midwife and suckle, hug in the bosom, and dandle on their knees, because there is no life of God in them, they being altogether in death, and abiding in death, as the Apostle John's expression is in 1 John 3. 14. (3.) Evil may be present, when they Rom. 7. 21 would do good. To will that which is good, is present with the godly; but through the flesh, that is, by reason of the corruption of their natures in which no good dwelleth, there is evil adjacent to that willing, and easily beletteth them. (4.) Grievous untowardness, awkernesse, Rom. 7. 14, 19, 20. Heb. 12. 1 indisposedness, and averseness sometimes. And this is the more burdening and pressing down, begirting and encompassing, the more they press unto the spiritualness of any duty; nevertheless unto spiritualness in duty they press on, they stir up themselves thereto; and their backwardness, dulness and deadness with all formality they mourn over and judge. (5.) The Law of the members, or corruption of nature, which no sooner stirs, Ro. 7. 23. but it is presently in the members of the body, and there is working as a Law; this Law of the members, making War, and rebelling against the Law of their minds; yet their inner man, (and such a man they have in them, and others have not;) that is the Master they own; his Law is their Law; the other they own not, but take for a Rebel, and his Law for tyranny. (6.) Yea, there may be a Captivity Rom. 7. 23, 24, 25. under the Law of the members; but it is a captivity in their esteem, under which they cry out of their wretched condition, cry for deliverance, and rest not until they can upon experience bless God for Christ their deliverer. (7.) Sometimes they may have a 2 Cor. 12. 7 thorn in the flesh; Some special sin troubling, some great temptation or sore affliction, or some Satanical molestation with which they may be buffered sorely, that they might be kept more humble under choice abilities and high privileges, and might shade themselves under the power of Jesus Christ alone. So much of the flesh may be where the Spirit reigns; this is the first consideration to establish the comfort of the holy spiritual walker. Then again consider Secondly, There is a great difference 2. The difference between the reign and the rage of sin. between the reign and the rage of sin; sin may rage's where it hath lost its dominion or domination; sin may rage's where the Spirit dwells and reigns; although it is true that it may rage's in those also in whom it reigns; sin while and where it reigns is sometimes dormant, and sometimes rampant; but in them in whom it reigneth, it rageth and rampeth, because it is made much of and fuelled, pampered and well-fed, and hath its full swinge and scope; whereas in the godly it rageth, because it is stoutly resisted, and the death of it is sought with mortal hatred, and with immortal hatred, with an hatred that would have the very life and heartblood of sin, and with an hatred that never dyeth but increaseth more and more. There is a wide difference between the rule and dominion, and the prevalency of sin. Where sin is not served nor obeyed, yet there it may struggle, and for a time prevail; but this prevalency is prayed against, till they can say upon comfortable answers from God to those prayers, O thou that hearest prayers, thou wilt purge them away. Ps. 65. 23. Thirdly, Consider that the combat of 3. The combat of the Spirit against the flesh. How known. the Spirit against the flesh proves thy good estate. Not that it is good or comfortable that there is flesh, and that it lusteth; but that there is Spirit lusting against it, and that there is a combating with it which thou desirest to maintain; this is good and comfortable. This combat is known thus; it is not only between the conscience and the will, but between the will and the will; it is in the same faculty of the soul, and in the will the love is to righteousness, and not to iniquity; and the hatred is against iniquity, and not against righteousness. Again, it is a fight against all sin that he knoweth, and against inward sin, and secret in respect of other men's knowledge, and not only against outward or gross sins, or sins which come to light, or against some one sin. It seeks and attains to mortification, and not only suppression, keeping in, and restraining. It is such as carries the walk of conversation; it prevails to preserve a good principle, rule and end; and not only to do that which is good for the matter with neglect of these. It carries to the use of the means and helps against sin which God hath sanctified, and to the use of these means it carries us humbly and with desire of fruit, with frequency, fervency and reverence, taking heed that frequency abate not reverence and fervency. It is maintained by spiritual weapons, not by carnal; and in Christ's might pawned and promised in the Covenant of Grace, and not in our own might; no, not in the might of grace already received, and still afresh derived from Christ in the promise by faith acted on them anew. Lastly, the weakness and foils received in this fight, and the wounds gotten, and the ground lost, are recovered by renewing our repentance and faith; and the spiritual Warrior with all his might and achievements, his valiant acts and victories are as before the Lord, looking at his approbation and his acceptation for the worthiness and mediation of Jesus Christ alone, in which he rests with self-denial. Fourthly, Consider there is a Regency 4. The reign of the Spirit hath a threefold degree according to three ages of one in Christ. 1 Joh. 2. 12, 13, 14. of the Spirit differing according to believers ages in Christ; and so there is a Regency in the b●b● in Christ, seeking assurance of God's love as a Father, and expressing itself in desires, complaints and cries of a child in prayer. And there is a Regency in the strong man, or young man in Christ, who is carried on with the Spirit of meekness and love, skilful in the Word, and in the use of that Sword, full of the power and vigorous actings of faith, and of riches of assurance, full of exploits in the Field, delighting in putting forth the vigour of his strength in deeds and conflicts; and there is a Regency of the Spirit in fathers in Christ, full of settledness, of enlarged knowledge in the great mysteries of the Gospel, and the perfection of his pure precepts, of experiences, and of ability and dexterity for counsel and comfort. To each of these three ages in Christ doth this description here agree; they are all such as walk not after the flesh, but after the Spirit; nevertheless these walkers in the truth, are not all of a size, but are of three degrees according to their several ages; and God doth not expect that of a child which he doth of a young man, or of a father; this he requireth, that answerable to our time and means of enjoying the Gospel, we should pass on from infancy to youth, from youth to fatherhood in Christ. These four considerations are of singular worth and use to establish the 〈◊〉 of true believers, that their joy ●ight b● full. SECT. 10. Now for Caution, whiles these truths A preserving caution that the spiritual walk not as men carnal; In twelve carnal paths. are opened to stay the heart, and to keep the consolation close to it, let all the spiritual and gracious be warned that they walk not as carnal; for they may walk so that they may look for all the world like carnal persons, and thereby may dishonour Christ, the Gospel, and the Spirit of God, and destroy for the present the comfort of their estate. Be warned; for to look like carnal persons, to walk as carnal, is not far from this, to be no other than carnal. Quest. Who look like carnal persons? Answ. First, Those Christians (though they be regenerate) who are carried with 1 Cor. 3. 1, 3, 4. envying, strife, divisions, and schisms in the Church, according to their several ministers, though eminently gifted and holy; if one say I am of Paul, and another, I am of Apollo, are ye not carnal? It savours of Schism, to call any particular Church by the name of the Minister; for every Church is the Church of God and of 1 Cor. 1. 12, 13. Christ, not the Church of Paul, nor of Apollo; neither Paul nor Apollo was crucified for them: nor were they baptised into their names: this very thing causeth divisions, envyings and strife among Christians. Christ's name is that worthy name by which the Disciples are to be called. If Jam. 2. 7. any make several churchways and Churches according to several points of lesser moment than the faith of Jesus and the Commandments of God, which are of perfect unity and agreement, and in respect whereof there is but one body, one Church, and one way: and all the particular Churches are all one in this that makes them Churches, that is, they are Churches of God, which are in Christ 1 Thes. 2. 14. Jesus, holding the Commandments of God, and the faith of Jesus; and the note of distinction that differenceth them one from another, and by which they are to be known one from the other is this; one is in or at Jerusalem, another in Ephesus, some in Judea, some in Macedonia, with the like; all that otherwise make Churches, and churchways which so hold and join together in, they are held and reputed for a particular Church, they make divisions, and set bounds which Christ hath not set, and therefore they walk as men, and not as Christians; whereas unity of the faith and of the Spirit, (which is one and the same thing) and love which that faith worketh with humbleness of mind, and forbearance one of another expressed in our walks, is that alone which becometh our holy calling by the Gospel. Secondly, they that go to be made perfect in the flesh, by receiving the opinions Gal. 3. 1, 3 that set up the power of man's freewill, or the merits of man's works, or the works of the Law for justification of a sinner in the sight of God, or the sufficiency of the light in man as he cometh into the world, or o●ght else that is of natural abilities, or that tends to the exalting of man's worth, or to boasting or glorying in man, and not in the Lord Jesus alone, and in the riches of God's freegrace in Christ testified by the Holy Ghost in Scripture, all such do savour of the flesh, and look like carnal men, and not like spiritual men. Thirdly, they that by't and devour one Gal. 5. 13, 15. another, whereas they should serve one another by love. Fouthly, they that use their Christian liberty for an occasion to the flesh, in Gal. 5. 13. with v. 11. Rom. 15. 1, 2. Gal. 5. 26. 2 Pet. 2. 10. 1 Pet. 2. 13, 16. self-pleasing, in vainglory, in avoiding persecution by pleasing and humouring the persecutors in the matters of Religion, and in despising dignities, and disobeying their lawful, though but humane and civil Laws▪ Fifthly, they that are worldly, I mean, that take licence to plunge themselves into too many affairs unnecessarily for profit sake, or for honours or pleasures sake; this is to live as the men of the world. Ps. 49. 11. & 17. 14. Sixthly, they that are sowing to the flesh, more than to the Spirit; that is, who bestow their temporal goods and lay them out for the profits, the honours, Gal. 6. 6, 7, 8, 10. the comforts, the necessaries of this present life, and not for the Gospel, the good of the Church, the upholding of the true Religion, Ministry and Ordinances of Jesus Christ, the relief of the necessities of others, especially of the Saints; nor to get wisdom and spirituals, nor unto spiritual uses. Seventhly, they that are indulgent to the body in its vanities for attire, culture and dress, beauty-spots, paintings, crisping and curl, and womanish excesses; for delicious fare, spots, idleness, empty visits, gossiping as they are termed, expense of precious time in toyings and unprofitable talk, and being busy bodies in other folk's matters; together with the unweaned use of things lawful, and the unmanly vanities about the hair; they that are moll, soft and delicate ones, are like the world's minions, and unlike Christians who are called to self-denial, and to the Cross, and to converse like Citizens of the heavenly Jerusalem. Eightly, they that to enjoy their sensualities Judas 19 will separate themselves from the grave, sober and mortified Christians. Ninthly, they that have the faith of our Lord Jesus Ch●ist with respect of persons; one in gay clothing is more set by than another, Jam. 2. 1, 2, 3. though fare more gracious than he, because he is but a poor man in poor clothing; and this respect of persons takes place in Church Assemblies, Administrations and Affairs, as well as in the heart, the converse and the setting of ourselves in Company keeping. Tenthly, they that grow careless, and slighting of the Scriptures, the Ordinances of Christ, and means of grace, upon what pretence soever, as if they were above Ordinances, or seekers of another more spiritual dispensation than that in and of the New Testament, whereas this shall remain till the great day of judgement; or as if they were fed by immediate revelations and impulses of the Spirit, or growing lose, or having a sufficient light within them, or aught else which they may run into, being puffed up by their fleshly minds. Eleventhly, they that are in their sorrows 1 Thess. 4. 13. for the death of their friends immoderate, and in their passions and affections violent, in their speech foolish and jesting, in their behaviour light and vain, in their recreations excessive, and under wrongs and injuries void of moderation of mind, and rigid exactors of their own right; whereas we should in our own right be ready to abate and moderate our minds and affairs, bearing, forbearing, easy to be entreated, and ready to forgive, Phil. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but in matters of Gods right we ought not yield an hairs breadth. Twelfthly, they that watch not against the sins of lying, fraud and overreaching in bargaining, with all deceit and guile. These sins chosen and lived in, denominate us carnal; and if the regenerate give way to them, and they begin to deface their conversations, they make them look like men carnal, as if they would put on the old man again; as if they were in the first Adam, old Adam. So far of this caveat, and of the use of comfort. SECT. 11. Thirdly and lastly, be exhorted and 3. Of Exhortation to keep down the flesh. By using ten helps to tame the flesh. Isa. 40. 6. 2 Pet. 1. 24, 25. persuaded to cherish the Spirit, and keep down the flesh, and for this end take the helps which God giveth to tame the flesh; they are these, First, the necessity of dying. Cry, cry, to thine own soul, All flesh is grass, the grass withereth, and the flower fadeth away. Nothing will abide but that which is born of the incorruptible seed of the Word, the Word which is preached, which liveth and abideth ever. Secondly, The rejection of all excellencies Mat. 11. 5, 6. 1 Cor. 1. 26, 27, 28, 29. in which the flesh glories, their rejection in Christ's Kingdom. The poor are Gospellized, when the wise and rich are scandalised. God doth choose the foolish, weak, despised, and things that are not, and passeth by the mighty, noble, learned, and brings to nought the things that are; he doth not always the greatest works of conversion by the learnedst Ministers, or by men of greatest parts and gifts. Thirdly, An irrevocable curse is upon all that the flesh likes best; this the book called Ecclesiastes showeth; the whole visible Creation is under bondage, and subjected to vanity; vanity and vexation of Spirit is attending man in the enjoyment of all things under the Sun. Fourthly, The harmless jollities of the Eccl. 11. 9 flesh shall be brought into judgement. Fifthly, A conscience checking, galling, and gnawing for the flesh's riots. Sixthly, The flesh's naughtiness is discovered in the Word of God. 2 Cor. 10. 4, 5, 6. Ro. 8. 13. Seventhly, powerful means are given of God to crucify it; The Ministry, the Spirit, the crucifyings of the Son of God; and exceeding great and precious promises which present to us a draught of better things than the flesh can propose. Eightly, In the Word, commands and directions are given how to use the flesh: such are these, be temperate, be sober, beat down your bodies, bring them into subjection. Accuse and condemn the flesh; silence her reasonings, lay-in distinguishing and mortifying principles; they are such as these; The belly for meat, and meat for the belly; but God shall destroy them both. The body is for the Lord, not for lust. The body is the Temple of the Holy Ghost. The body shall be raised out of the grave, but not as it is sown; both soul and body are the more excellent, as they are less fleshly. All the things of this life are such as perish in the using. The scheme or fashion of this world passeth away. All that is in the world, and is of the world, as the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father. All these things that are of this lower world shall be dissolved. Ninthly, A judgement day is appointed; and it shall as surely come, as it is sure that men die; then this whole visible Creation which the flesh abuseth shall be burnt with fire. The heavens shall shrivel together as a scroll, and the earth with the works thereon shall be burnt up. Tenthly, in the mean time, bitters are cast into all our earthly sweets; and wasting judgements are abroad in the visible Church at this day. Meditate often upon these things, enlarge your thoughts upon each of them. All these will eat down proud-flesh. Thus of the three grand doctrines more expressly delivered in this text, the last of which concerns the lively description of the believer by his walks; the fourth doctrine followeth. CHAP. XI. Containeth the fourth and last great truth, which is, The fullness of the assurance, and of the Consolation of those who are in Christ, and walk not after the flesh, but after the Spirit. SECT. 1. The fourth doctrine ariseth from the The fourth doctrine. coherence of these two verses with the words before and following, when we observe how they are placed in the frame of the Apostles discourse; and it is full of consolation, for it concerns the full assurance, and the safe estate of all those who are actually in Christ, notwithstanding their sins. They have flesh; a corrupt How raised. nature dwelling with them, and many sins the issues of that flesh, but walking not in them; they are in Christ, and therefore there is no condemnation to them, as the 1. verse with these verses affirms and proves; for their sins God hath condemned in the flesh, or body and soul of his own Son; the benefit of the salvarion wrought by Jesus Christ cometh home to them, for all that their flesh, that body of death can do, so that they may and aught to say, I thank God through J●sus Christ, who hath, and doth, and will deliver me from the same; this is evident by comparing these verses with the 25. ver. of Chap. 7. They should also rest assured of their blessed estate, when there is no condemnation to them, and when the strength of this evidence of their interest in Christ from their spiritual-mindednesse and savour influencing their walk is life and peace, as these words looking backwards to the 1. ver. of this Chapter, and forward to the 5. and 6. verses do plentifully show. And since the scope of the whole discourse from ver. 1. to ver. 17. of this chapter, is to support and encourage these spiritual, holy walkers in their way; the burden and workings of sin in them should not break their spirits, or discourage them in the course of their holy living; the miserable conflicting toil of a gracious heart with the sin dwelling in him, is the thing treated of in the person of holy Paul, representing all the regenerate, in chap. 7. the latter part of it: and the 8. chapter to ver. 17. thereof is on purpose adjoined to back on those Combatants in their war against the flesh; their sin must not dishearten them in the combat; this is the force of that word, Now; it is a word of encouragement; as if he said, therefore since Christ is your deliverer, for and through whom ye may bless God, and rejoice with thankfulness, in the very heat and worst of the battle with your sins; since flesh, and you who are under the Law of your minds, and are regenerate, are two; Now, Now therefore stand to it and fight it out, there is no condemnation to such as you. And let this word for, in these verses of my Text be carried to the ver. immediately going before it, and then they persuade▪ these holy walkers to give up themselves fully, cheerfully, and without fear of miscarrying, to the Law of the Spirit of life which is in Christ Jesus which will certainly carry through, without peril from the Law of sin and death which threatens them. Having showed the coherence, take the fourth doctrine in this proposition: The sins of those that walk after the Spirit, shall never be to their condemnation, neither shall they hinder to them the benefit of all the salvation that cometh by Christ, nor ought in the least kind to hinder their assurance, or their comfortable walking in their obedience, their constant combating against the flesh, or their full dedition to the Law of the Spirit of life which is in Christ Jesus, as to that which will deliver from the Law of sin and death. For explication of this truth, observe The explication. 1. What is granted. 4. things. here in the first place what is granted. 1. It is granted, that the sins of those that walk after the Spirit are sins, they are transgressions of Gods holy Commandments, they are filthy, and do make them guilty: they are against God, and against Christ, and are repugnant to the holy Ghost: they deserve condemnation, though they redound not unto condemnation: they redound to their fault, and to their guilt, though not to their charge, for they are not imputed; nor to malediction; these Christ hath borne; nor to eternal punishment, for Christ hath made full satisfaction. That their sins condemn them not, is not from any less desert; they also strike at the life of grace: though they cannot destroy the life of grace. 2. It is granted, that there is flesh in them; the seed and spawn of all sin that ever man's eye saw, or ear heard of; of presumptuous sin, even of the sin unpardonable, and unto death: but it is subdued, and broken or destroyed, so that it hath not dominion. There is not a full deletion and taking away of the being of sin. He that saith, he hath no sin, deceiveth himself, and there is no truth in 1 Joh. 1. 8, 10. him. 3. These holy walkers after the commands of another ruler, even of the holy Ghost dwelling in them, do confess as much, and do retain the sense of their sins, and sinful natures, and do hold them contrary to the Spirit, contrary to its lustings, 1 Joh. 1. 8, 9 and contrary to their walking. 4. There is not in them a blotting out, and taking away of all the sad ruins which sin hath made upon mankind: these shall not be taken away from them, until the coming of the Lord Jesus Christ the second time, when the last enemy death and the grave shall be destroyed, as it is promised in Act. ●. 19, 20. then there shall not be so much as a scar of the wounds which sin hath made. SECT. 2. In the second place, observe when we say, that their sins should not hinder 2. Whose sins hinder not comfort, and assurance; and what sins. their comfort or assurance; we ●peak of the sins of such as hold on in this walk, retaining their integrity, otherwise the fall of a David, or of a Peter will take away their comfort in holy ways, and the joy of their salvation, until it be unfeignedly repent of, and they recovered of such falls. We yield that all sins in their own nature, and by the law of works do make against all comfort; but there are great sins, the manifest works of the flesh, which the spiritual may fall into: and these for th●t time destroy the comfort of the most holy of Saints who are guilty of them. Nevertheless, while the regenerate are guilty of these sins after calling, these in them compared with the unregenerate that live and walk in the same sins, may be said truly to be of infirmity, and to be but falls in their walk, although they are not in their own nature sins of infirmity. There are sins of infirmity: viz. Sins of infirmity. and there are sins that may be fallen into of infirmity. Now the sins which are sins of infirmity, of these we speak in this doctrine. These are such sins as have been found in the best and choicest of God's Servants upon earth, who have kept their holy watchfulness, and while they have kept it. Infirmity is when the serious purpose What infirmity is. of holy and humble walking with God, both general for our whole course, and special for our particular ways and actions, is present and firm, but to perform what we unfeignedly desire, and diligently endeavour is wanting. Sins of infirmity Rom. 7. 18 And what are sins of infirmity in general Psa. 19 13. are such as ●nto which presumptuous sins are opposite. Sins of infirmity are opposite to sin●es which are done willingly; to sins against knowledge and conscience: I say not, sins with knowledge and conscience. The most knowing and conscientious, being truly godly and gracious, may see those sins which wicked men neither see nor feel: but those sins which are against knowledge and conscience, they are as a thief in the candle, as gravel in the shoe of a Traveller. More particularly, sins of infirmity, In particular. Psa. 19 12. 1. Are secret sins which we know not; yet knowing our ignorance, or defect of full and clear sight whereby many sins may scape us, we repent of them, as did David, saying, Who knoweth his e●ro●s! ●cl●nse thou me from secret sins. 2. They are imperfections and failings cleaving to our good works, and to our best actions. 3. They are such as arise from want of age in Christ, and do accompany the state of a Babe. An infant is infirm. 4. They are such as proceed from want of strength where there hath been but little means, or though great means, yet enjoyed but for a little time. 5. They are sudden, indeliberate break out, contrary to our bent, and purpose: when our judgements are clouded by some sudden temptation, after which we are sensible of our failing, mourn, complain, labour to ●amend, and to get ground of our corruption. Sins of infirmity are found in the regenerate only, who have the life of grace begun. No weakness where no life. Weakness is properly in those who have and retain a sincere, universal, and constant inclination to spiritual things as the best. No infirmity where the Spirit of Christ dwells not: Although the inhabitation of the Spirit be no cause of weakness, but of strength. No infirmity in those that have not gracious principles, for in such the deadly law of sin hath dominion. No failings, where no right judgement to place us upon high and supernatural ends and aims. Infirmities are in those only that have espoused love to Jesus Christ. Infirmities, are those sins which are the matter of daily humiliation, and the objects of daily mortification. It is not of infirmity to please ourselves in our weakness, to plead for it, or to allow of it. There are infirmities which are not possibly to be rooted out, when yet the upright strive daily against them: as forgetfulness, heaviness of Spirit, distractions in duty, sudden passions, fears, secret fugitivenesse of heart from under the presence of God, some kind of rashness and rudeness of spirit in our approaches to God, covet or hanckering after the creature inordinately, with many of like sort: and there are infirmities more easily subdued, as are all the frailties which break out in gestures, words, and actions; the Apostle gives us the ground of such a distinction, when he saith, In many things we offend all. If any man offend not in word, Jam. 3. 2. the same is a perfect man, and able also to bridle the whole body. SECT. 3. Now having treated thus of sins of infirmity, What is meant in saying sins of infirmity shall not condemn. this doctrine showeth First, that these sins of infirmity, shall not condemn those that are guilty of them. Not as if their great sins shall condemn them: no, for Jesus Christ mediates not only for lesser sins, but for the greatest sins: and God forgiveth iniquity, transgression, and sin; sins of all sorts, and of all sizes; but the meaning is, that Christ is such a propitiation that these are covered; such an Advocate that he pleads to the Father, that these by 1 Joh. 2. 1. the tenor of the Covenant of grace be wholly passed by; he is such an high Priest, as is touched with the feeling of our infirmities; for though he never knew what it was to sin, no, not of infirmity; he knew no sin: yet he was tempted, and so Heb. 4. 15. is touched with the feeling of the state of one that cannot be free from some touch of defilement when he is tempted. God is a Father who is so far from being angry Psa. 103. 13 Mal. 3. 17. with his children for these mere infirmities, that he pities them, spares them, and makes them up as his Jewels; but as for their gross sins, they are they for which their Father is angry, withholds his comforts, his Spirit, and their joy: and no consolation to them in sins they indulge, until they be humbled deeply. Again, understand this aright: These sins condemn not; not as if lesser sins were not displeasing unto God their Father, to Christ their Lord, and to the Spirit their Leader: nor as if they might not be so committed, that they may become great sins, through carelessness and security, and so as they may be circumstanced. Nay. A failing may be so allowed, so customary, so malapertly, and frowardly excused and pleaded for, that it may have too much of presumption in it: and so have much wickedness in it, and have much of the nature of a great transgression; and therefore may have in it much provocation, and that which calls for great humiliation, before any comfort can flow into the soul of such a one. Secondly, these sins of infirmity ought not to hinder assurance: that is, the assurance of faith, and the assurance of evidence. There is the assurance of faith, Sins of infirmity hinder not assurance. which is our du●y, and aught to be held fast and maintained, whiles uprightness is kept up in its constant course without interruptions, although God do desert us, although God do kill us. There is the assurance of evidence, which is not alone to have the promises for us, and we rest thereon, but to have our evidences of our interest in the promises speaking fully, and our spirits clearly reading them, and giving in their witness, and thence the heart assured; this also, as the help of the assurance of faith, is belonging to our duty; but there is the assurance of feeling, and of the Testimony of the holy Sp●rit of promise; this is a blessing wholly, this is in God's hand, and not in ours. And it cannot be in a better hand. Qu●st. If any say: How can the assurance of faith be held fast. How can we have our evidences fair and full, when there is such quick sense of sin in the sincere believer? None so tender of Conscience, none indeed truly affected with sin's filthiness and burden but he. When also there is no less apprehension of God's wrath and displeasure, and of his forsasaking, and withdrawings of the comforts of his Presence; he only knows what the shining of God's face in Christ reconciled means, and he only knows what the hiding away of his face means. I answer; Answ. Understand well these six things in the Covenant of Grace, which answer all the fears of the upright. First, That in this Covenant uprightness Gen. 17. 1. Pro. 11. 6, 5. is required, and not perfection. The righteousness of the upright, is the righteousness which God accepteth: and he calls it the righteousness of the perfect; that is, of the sincere and entire, who are sanctified throughout, and in every part: though they be not perfect already in any part, in soul, in spirit, or in body; they have in no part, the perfection of degrees, but they Phil. 3. 12. Phil. 3. 11, 12, 13, 14. say with the Apostle, I have not attained, I am not already perfect. Uprightness is the reaching forth to that which is before, as not having yet attained, as not already perfect, until we attain unto the blessed resurrection of the dead. It is not to account one's self to have apprehended, but to follow after, and to be upon the pursuit, if that we may apprehend that for which also we are apprehended of Christ Jesus. It is forgetting what is behind, and which we are brought to through grace, to press toward the mark, for the prize of the high calling of God in Christ Jesus, that we may come to the Goal, and receive the Crown of righteousness, and consummate holiness and glory 2 Cor. 7. 2. which is the hope of our calling. It is to be on cleansing from all filthiness of flesh 2 Cor. 7. 1. and spirit, of body and soul, inward and outward, and on perfecting our holiness in the fear of God. The Lord knoweth that thou believest but in part; thou knowest but in part, and thou dost all duties but in part. Why sayest thou as one dejected, Oh, I have many failings, many sins are upon me! Say the same (for it is very true;) say it as one deeply humbled, and spare not: say it as one confessing with godly sorrow, with a spirit without guile: My sins are more in number Psa. 40. 12 than the hairs of my head; when I think on them, they increase, and come so fast on, that I am not able to look up: my very heart faileth me. Art thou kept in this frame to be a purifying, to be a cleansing, to be a perfecting, to be pressing on forwards still? thou art upright. Ch●ist is thy righteousness, thou art absolutely perfect and complete in him; for it is in the first Psa. 40. 12 with 6. 7, 8 verses. place spoken of him thy Mediator and surety. It is most true of him who came to bear the s●nnes of all the Elect; Innumerable evils d●d compass him about; thy sins since calling, and all thy sins before calling, and all the sins of all that ever shall be saved, were charged upon thy Lord Jesus Christ, so that he saith, Mine iniquities have taken hold upon me, so that I am not able to look up: they are more th●n the hairs of mine head, therefore my heart faileth me. Why sayest thou; should I be of the number of Phil. 3. 15. the secure and lukewarm, which my soul fears and hates? hold fast the former frame, and while thus minded, art thou not minded as all the perfect are? as the perfect in the Gospel-sense, and in the language of the holy Ghost, who ever gives right names to things. Secondly, that perseverance is promised and given to believers, as well as required Jer. 32▪ 40. 1 Joh. 2. 27▪ of them. I will put my fear into their hearts, that they shall not departed from me; this is a Branch of God's everlasting Covenant with his people in Christ. The anointing which ye have received of Christ, abideth in you: and even as it hath taught you, ye shall abide in him. A precious promise. Why then dost thou say, I shall never hold out; I shall one day fall by the hands of Saul; by this, or t'other temptation or corruption? Remember these promises, and stay thy soul on them: thy perseverance is from preservation, even as thy spiritual life is from Regeneration. Thirdly, The Law of this Covenant which thou art under, is the Law of f●●th, Rom 3. 27, 28. Rom. 10. ●. 6, 8, 9 Rom. 4. 5. Rom. 3. 24, 25. Rom. 1. 17 and not the Law of works. The ungodly and sinner at the first is justified by faith, freely of freegrace through the righteousness and redemption which i● in Jesus Christ, and in his blood; this is most true, the great truth of the Gospel; and it is of the same Gospel-truth, that the ●ust, the justified sinner, now made just and righteous by faith, and whose heart God hath purified and sanctified by faith, the just shall live by his faith: for the righteousness ●phes. 1 6 & 2. 8, 9 whereby he stands righteous, i● revealed from faith to faith; and not first to faith, and then afterwards to works, and he is still by freegrace accepted in Christ the beloved, and is what ever he is by the freegrace of God. We are saved by grace through faith, and that is, not of ourselves, it is the gift of God, not of works lest any man should boast. Salvation is by faith that it might be of grace: were it of works, it were no more of grace. Will any say, grace is not grace? Why sayest thou, I, but I can do nothing, I have done nothing, I still sin after forgiveness, I have upon me a very necessity? oh my daily sins and debts, what will become of me for my sins, since God hath graciously visited and called me? Do we not see the Answer? live by faith upon freegrace, and upon the redemption which is in Christ, as thou didst at first when thou wast nothing but sin. God hath begun thy salvation by faith, and he will never turn thee over to the Law again, to be perfected by it. Wilt thou begin in the Spirit, and then go to be made perfect by the flesh? Fourthly, That all that is required of us, even repentance, faith, and uprightness, as well as perseverance, is promised, given, undertaken for, and wrought by God the Father, and by Jesus Christ the Son of the Father, and by the Holy Ghost the Spirit of the Father, and of the Son. Why sayest thou despondingly, I cannot repent, I cannot believe, I have a deceitful heart, I cannot be rid of hypocrisy, vainglory, and secret selfconfidence? art thou sensible of these? condemn them, judge thyself for them: and go to him as a child to a father through Christ, by the Spirit according to his Word for power to repent, believe, and to walk uprightly. Owning thy disability, look to him who while and in the bidding, exhorting, and promising, giveth and worketh what he commands. Say, Turn thou me and I shall be turned. Lord, I desire to believe, help thou mine unbelief; accomplish in me all the good pleasure of thy goodness, and the work of faith with power. Take out of me the heart of stone, and give me an heart of flesh, give me a new heart, and a new spirit, and put thy holy Spirit into me, which shall cause me to walk in thy Statutes, and to do them. Lift up thy drooping soul and say, Let him command what he will, who gives what he Commands, and gives by commanding. Fifthly, That freegrace is the ground of all, and abounds through all, and reigns above all to eternal life. Why sayest thou as one discouraged, The sense of my sin and guilt abounds: how then can I have comfort? In thyself thou canst not loathe thyself; upon the account of thine own righteousness thou canst not, but in God in Christ, upon the account of his freegrace thou mayest, and mayest the more; for all the mercy of this Covenant of loving kindness, peace, and salvation was and is for sinners, guilty sinners, chief sinners, that were under sin and death in their power, and for no other: that where sin abounds, grace might superabound: and was, and is from freegrace above, and against desert. Sixthly, That Jesus Christ is the second Adam, and the Covenant is within, and in him with us. Why sayest thou, How can it be that Christ's righteousness should be mine? how can any be persuaded of this? Why sayest thou not, How can the Rom. 5 12 and forwards to the end of the Chapter. first Adam involve me in sin and death? is not the answer clear and full; He is the first Adam; and is not the answer as clear and full? Jesus Christ is the second Ad●m; this he is to all who are in him; thou findest the first Adam's disobedience hath made thee sinful, and brought in death upon thee: place thyself under the Word of faith, receive what God there testifieth to be true, (and why not? for God is true,) and thou shalt feel that the obedience of Christ will make thee righteous, the f●ee-gift will come upon thee unto justification of life. In this thing Adam was a figure of him that was to come, even or the Lord Jesus Christ the second Adam. SECT. 4. In the third place, Mark well, The sins 3. Falls and backslidings though repeated, shall not condemn the spiritual walker. of those that walk after the Spirit, shall not hinder the benefit of Christ's salvation from them; no, not their falls in their walk, not their back-slidings, nor their relapses into the same iniquity again. The Apostle boldly affirms, there is ro condemnation to them t●ey are in Christ; and to them that are in Christ there is no condemnation. They that are in Christ, have the benefit of all the salvation which is in him; salvation is full where there is no condemnation. They sin, but Christ is their Advocate with the Father, 1 Joh. 2. 1. Jer. 31. 18, 19, 20. Christ is their propitiation. They bemoan themselves for their untractable hearts, God owns them for children, dear by Adoption in Christ Jesus, he spares and pities with fatherly yearning bowels, as Ps. 103. 13, 14. Their falls. was said before. And as for their falls, their falls are with rising again, with as it were another conversion, with a new setting in joint again. They grow better by their falls, as did David and Peter, not that it is ere the better that they fall, or that they are better than those that hold on their way and walk in uprightness without falls; but thus, they are better than they were before they fell, they recover the fall, and walk on with the more self-denial, watchfulness, holy jealousy, speedy steadfastness, and redoubled zeal and power; they were over-taken in a fault, and they run the faster, tread the straighter and surer. They did the Lord dishonour and disservice, they now mind the more his honour, and some higher service: if none fall in their way, they will make famous to his honour, their own shame owned in repentings, but nevet more come near the very appearance of commission or perpetration of such sin by their good will. Their falls therefore shall not hinder their salvation. No; nor their backslidings. I distinguish Their back-slidings. them thus; A fall into some particular sin. A back-sliding is a departing from the faith, or from the holy way; back-sliding is of the nature of Apostasy in doctrine or practice: there is a new Religion, and another frame of conversation in back-sliding. As Apostasy is worse than Heresy, so back-sliding is worse than falling. A fall is taken in stumbling and tripping in the way; a back-sliding is a real change of the state of a man gone away backward. God requires, and the spiritual answer his call therein, That they Jer. 3. 14, 22. return, that they acknowledge their transgressions, how they have back-slidden, that they pray earnestly for pardon and power, and vow Thankfulness and Reformation; Hos. 14. 4, 5, 6, 7. with ver, 1. 2, 3. Luk. 15. 20, 22. to the end. and this will be found upon them, and then God of his free-love will heal back-slidings, and bedew them to flourishing, sightly, sweet-smelling, savoury fruitfulness and growth. Oh the fatherly mercies of God to his returning prodigal son; he is clad, he is adorned, he is feasted: heaven & earth is filled with music and mirth. Quest. But may the godly who walk after the Spirit, be guilty of relapses, and may their back-slidings be repeated? and if so, shall not that prejudice their salvation? Answ. It is lamentable to tell, but it may so be, they may fall, and fall again and again; they may lapse and relapse, Their relapses. and back-slide and again back-slide. It is not usual, but so it may be; and though it be pitiful to tell, yet it must be told; for the Scripture mentioneth it in Samson and Solomon, two of the Lords Worthies. Both falls or relapses, and back-slidings or relapses do waste the conscience, and destroy comfort and joy of our salvation; nevertheless they ruin not utterly, they shall not be to condemnation; yet relapses go not without some notable testimonies of God's wrath in this world; and their Sun jetteth usually in a cloud, as did sampson's and solomon's. O all you eminent in faith and grace, nourish your fear and humility, and your living by faith continually; for, they that have discovered the greatest acts of faith, and have been the highest for wisdom and grace, have fallen into the foulest s●nnes, and dreadful relapses. Humble thyself to walk with thy ●od; the flesh, even in the Saints, is a mad beast, a hellish monster, a subtle fiend, if it be suffered to be wanton, and to play its pranks. Be not highminded, but fear, look to thy standing, thou standest by faith; Continue in God's goodness, and not in thine own, not in thine own received in the regeneration; and then shalt thou walk surely, and thy steps shall not slide. Abide in Christ, and let his Word abide in thee, so shalt thou bring forth much fruit; severed from him the true Vine, though a branch full Joh. 15. 1, 2, 3, 4, 5, 6 of sap, thou canst do nothing, thou wilt dwingle an● fade, an● whither, without the continual influence of his Spirit, the Spirit of life and power coming from him Phil. 1. 19 into thee with fresh supplies. SECT. 5. In the fourth place, Observe, the sins that attend thee in thy walk, whiles yet 4. The sins of the upright, should not hinder their comfortable walking. uprightness is held in faith an● obedience with patience in the sight of God, and in love without giving offence to men; or, when thy falls are recovered, and thy back-slidings healed, they ought not to hinder thy comfortable walking. God said to Abraham, I am God all-sufficient, walk before Gen. 17. 1. me, and be thou perfect; we are not self-sufficient, nor all-sufficient, much less to ourselves after faith an● grace received; but God is to us both these in his Covenant, the alone sufficient an● all-sufficient for us; here is the comfort of the upright in their holy walking. When God saith to the Father of the faithful f●ar not, he encourageth to comfortable & cheerful walking; nothing should daunt or dismay nothing st●gger or cloud his Spirit in his way of obedience; why so? he h●d his doubts, his failings he had his dangers, his enemies; yet saith God to him, fear not Abraham; not because thou art able to defend thyself, thou art able to bless thyself; no: but because I am thy shield, I am thy exceeding great Gen. 15. 1 reward. Now than if it be so, what should discourage in our obedience, who have God the Almighty, and All-sufficient for us, who have God for our shield to defend, who have God for our portion, our exceeding great reward, to bless us? That God is ours, this carries in it all good, even eternal life through and over death and the grave, and notwithstanding our sins, the Law, the justice of God, and the wrath to come from which we are delivered. They that walk in the fear of the Lord, should walk in the comforts of the Holy Ghost. To them is that exhortation given, Rejoice in the Lord always; and again I say, Rejoice. Act. 9 31 Phil. 4. 4. Phil. 4. 6. Instead of caring in any thing, they should in every thing be praying and supplicating, but still with thanksgiving; such exhortation also is that in another place, Rejoice evermore, pray without ceasing, in every thing give thanks; for this is the will of God in Christ Jesus concerning 1 Thes. 5. 16, 17, 18 you; the heart not kept in a thankful frame, is not fit for prayer, nor for any duty to God or man. This is the description of the godly, he that rejoiceth, and Isa. 64. 5. worketh righteousness; and now under the New Testament, they are the circumcision, Phil. 3. 3. which worship God in the Spirit, (not in the Legal Ceremonies and Ordinances of the worldly Sanctuary) and rejoice in Christ Jesus, and have no confidence in the flesh. But they may say, we have sins with Object. us, and if not burdensome and grievous to us, they will be our ruin; we live also in a troublesome world, and these troubles of life do oft provoke our corruption; we are sometimes afflicted of God, scorned and persecuted of men, assaulted by Satan's temptations; besides pain and mortality, death and the grave must be passed through, and how then can we walk comfortably? for answer, He that hath God the Father, to be his Sol. God and Father, and to him a Father of mercies, and God of all consolations; he that hath God the Son, our Lord Jesus Christ the consolation of Israel, to be his Comforter, sent as the great Prophet who hath given to him the tongue of the learned, that he should know how to speak a word in season to him that is weary; he that hath God the Holy Ghost another Comforter, the name The Comforter given to signify his office, given to him, and sent into his heat to shed abroad upon it the love of God, and to be and to abide in him for ever, the Spirit of Adoption; he may and aught to walk in comfort. But the walkers after the Spirit have this God, three persons and one God, theirs in this presence, and that by Covenant; therefore they should walk comfortably. To open this truth further; understand, Comfort consists in blessedness; blessedness consists in the fruition and enjoying of the chief good. The chief good is that which when we have we are blessed, but not having it we are miserable. The chief good is God alone; the enjoying and fruition of God is true blessedness, and true comfort. This cannot be to a sinner but in Christ who is the propitiation, the reconciliation, and the atonement. Therefore God in Christ is the sinners chief good. Christ cannot be received but by his Spirit given; thus then, to be the Lord Christ's in body and soul, whether we live or die, redeemed by his Precious blood from all our sins, and from the power of Satan, death and the grave, and from the wrath to come; and through Christ to be the Fathers own portion, received into his favour and grace, as his adopted children in Jesus Christ; and to be under his fatherly care and providence, that without his will, not an h●i●e can fall f●om our heads, and that all things are made to wo●k together for our good: and to have the Holy Ghost given to us to renew us, to unite us to Christ, to enable us to believe, to mortify the flesh, to give up ourselves to obedience, to make us willing and ready to live to him, and walk after him, and to assure of eternal life; this is the only true and sound consolation both in life and death. And this is the estate of those that walk after the Spirit. This true blessedness cannot be in this life in perfection, but only in inchoation, or a begun enjoyment of the same, and by faith and hope in a lively expectation of the full and perfect fruition thereof; because there is death, mortality, sinful remai●ders, the wrath to come, w●ich must be utterly taken away, and the soul and body placed in a state of glorious liberty, before there can be full enjoyment of perfect bliss; because also the glory unto which we are called by the Gospel, is fare greater than this world is capable of: and soul and body in this earthly frame cannot receive it. True blessedness cannot be at all of this world, nor of the things thereof, could one man be possessed of them all, which yet never was, nor will be; for they are mutable and passing away: and if they were abiding, yet they are not satisfactory, nor can they fill all the capacities of the reasonable creature; much less can blessedness be of the things of this life to a sinner; for by sin they are become accursed to the sinner, and he accursed in their enjoyment. They also cannot take away sin, make the sinner holy, bring him into favour with God, and so bring him to blessedness; mistake not then: Our comfort is not in this that we have attained, and that we are already perfect; but that we are in the begun state, and that we shall assuredly attain and shall be perfect. Our comfort consists not in this, that we have no sin, but in forgiveness at present, and in the full blotting out expected, when the Lord shall come again in glory. Our holiness or sanctification consists not in this, that no sin is at all in us; but in this, that our old man is crucified, so that we be not servants to any sin, and that we are become servants of righteousness. Our holy walking is in finding out our sins, that they may not find us out; and in eschewing them that we may tread the ways of God with a larger, straighter, firmer step, and with an evener, quicker pace. Our progress in holiness is by daily mortifying the members on the earth, and by bringing forth continually more fruits unto God, as those that are alive from the dead. Our perseverance is the maintaining of the combat. Our present state is that of David under the anointing, conflicting with our spiritual enemies that either are like Saul and his confederates, or like Absolom and his conspirators, so that we are singing a Psalm like the third Psalm; and it is not that of David upon the Throne, singing the eighteenth Psalm, whereof the title is, A Psalm sung when the Lord had delivered him from the hand of his enemies; yet it is the estate wherein we are assured to be singing it with perfect triumph one day. Our comfort is begun and held, out of godly sorrow; we sow in tears, and go carrying precious seed with us; our comfort is a seed-season, and the joy of a harvest-home. Our comfort is in Gospel-promises, blessings, privileges, graces. Our comfort is not in freedom from troubles, temptations, persecutions; but in a heavenly Fathers disposing the troubles, delivering from the power and poison of the temptations, and of persecutions as they are persecutions, putting us into the upper form of his Saints on earth, and placing us in highest honour, and giving us the matter of greatest joy that can befall us in this valley of tears. God hath registered and left upon file for a perpetual Record the way of the Saints comfort on this wise: If when we are enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life: Ro. 5. 10. If God be for us, who can be against us? he that spared not his own Son, but delivered him up for us all; how shall he not with ●●m also freely give us all Rom. 8. 31, 32. Ps. 56. 13. things? Thou ●●st delivered my soul from death; wilt not thou deliver my feet from falling, that I m●y walk before ●od in the light of the living? God hath showed us the way wherein he God's way of giving grace and comfort is the sight of his grace in Christ, and not the eyeing of our duty or deservings. 2 Cor. 3. 18. & 5. 19 Ro. 1. 179 giveth both at the first conversion, and ever after all grace and comfort. It is this, he sets before sinners brought to see themselves, their s●nnes, and curse●n●sse thereby in the glass of his holy Law; the glass and mirror of his Gospel, where in the beholding of the glory of God as he is in Christ reconciling the world to himself, both Jews and Gentiles, concluded all under sin, not imputing trespasses, and sending them to the Word and Ministry of reconciliation, this sight of glorious grace changeth and transformeth them. And as th●s righteousness of God provided to a sinner withal is through the Gospel-glasse revealed more and more from faith to faith, from one measure of faith to another greater and growing measure of faith, so will the change and transformation be from glory to glory, from one degree of glorious grace and comfort to another greater and growing degree of glorious grace and comfort; and the work is no less nor lower than the work of the Spirit of the Lord, the Lord, the 2 Cor. 3. 17, 18. Holy Ghost setting the sinner in blessed, gracious and glorious liberty. We work then at the wrong end, when we toil with our own hearts, poor upon our sins, think we will believe, walk, obey, and the like, and so go on and increase more and more, and then finding by experience how weak, unable, wanting, and extremely failing we are, we become dejected, and sore perplexed, and are ready to say, If God hath given such promises to them that fear him, why am I thus? and almost ready to say, As good give over all, it will ever be thus with me, I shall never get the victory over my sins, I shall never attain to settled consolation and assurance. Ah, poor hearts, take this advice, Go God's way to work, Go the way after faith and grace received, which God took with you when you were in your sins, dead in sins. Go that way still, with thanksgiving for what you have in the sense of your sins, and in ability to fetch the next step in the ways of faith and holiness; be viewing the glory of the freegrace of God in the face of Jesus Christ, even of Christ crucified, presented by the Holy Ghost in the Gospel which he breathed; oh this is the sight which will make you more and more like him, and draw upon you to the life the image of such glorious grace and love, to your exceeding joy. This sight gives power to walk; take and hold this course, and thou shalt say with David, thy loving Ps. 26. 3. kindness is before mine eyes, and I have walked in thy truth. This sight impowring, is the joy and rejoicing of the heart; the joyful growing, flourishing prosperity of the soul, consists in the walking in the light of God's countenance, Ps. 89. 15. reconciled and reconciling us to himself in Jesus Christ. All power against sin, and unto duty, and all comfort and joy, all healthfulness, soundness, and thriving in our spiritual estate, is this way conveyed. It is not attained or maintained by ecstasies and raptures, trances, ravishments, impressions, impulses, revelations, voices, joys that come by Euthusiasme or inward immediate force of the Spirit; these at the best are in Gods own hand, and they may be given to a Balaam, a wicked man, a false Prophet, a Conjurer, a Witch; they may be mixed with Satan's working, they may be of fancy, and not of God at all, or of faith; they may be of Satan, Diabolical delusions. Now in our upright walking, the joy of the Lord is our strength; preserve it. If this ●oy may be hindered, Satan hath his Neh. 8. 19 desire of us; let him not bereave you of it. SECT. 6. In the fifth place; the sins of these holy 5. Their sins ought not to hinder their combating against the flesh. walkers ought not to hinder their constant combating against the flesh; the flesh lusseth against the Spirit, and the Spirit against the flesh; and shall the spiritual yield the day? shall they s● down discouraged? hath the Spirit undertook, doth he lead, and cause them to walk after him, and shall the flesh and its workings turn them off? Hear ye Christians of the Gentiles, your Apostle, the Apostle of the Gentiles, this I say, (saith he) walk in the Spirit, and ye shall not fulfil the lusts of the flesh; the flesh lusteth Gal. 5. 16, 17. in you contrarily, but walk on, and ye shall not fulfil the lusts of the flesh. 1. You have the better, and have no cause to be discouraged; these sins you see and find are the flesh's forces: but they are but the scattered glean of the Field which you have reaped, the broken leave of the body of the Army you have overthrown. 2. God could have driven them at once out of you, but they are left to learn us the use of our spiritual Armour; without an enemy our prowess would not be proved, our graces would not be tried, our warlike discipline showed, our watchfulness excited, our strength exercised; Virtue lies along without an Enemy. 3. We forget our state which is a warfare, we fotget it if we admit thoughts of ease or fainting; we are to carry our weapons in the one hand, while we work in the Lords work with our tools in the other hand; we must fight that we may work, and fight out our way. Our walk cannot be maintained and held on but by a war, and we war, that we may walk. 4. They should be so fare from hindering, that they should raise our courage and heat, cause us to smite our flesh with sorer blows, make us beat down our bodies, and bring them into subjection; and teach us a point of heavenly wisdom in this war, that is, to single out those sins as our special enemies, and as the flesh's troops and lifeguard; say, See, here be these hellish villains, and fall on with a shout against them. 5. They should make us the more to think of our Leader and Actor the Holy Ghost; and to say, should such a man as I flee for fear? who of God's Saints and Soldiers would do it to save his temporal life or estate? nay, if the rebellion should grow hot, high and prevalent, yet fight the more, and if we be made to cry out Wretched men that we are, who shall deliver? yet never cease; so our holy Apostle Rom. 7. 23, 24. gives us himself for a precedent. 6. And indeed there is no cause of fainting and flagging; for in the way of righteousness there is no death: in this walk after the Spirit there is nothing but life and peace: in the way that is called holy, there is no hurtful thing; molestation there may be and will be; hurt and destruction there cannot be while thou art in this walk. 7. Besides, the maintaining of the combat is no loss in thy way; the walk is sped, thou art not so much as diverted, whiles thou art mortifying these earthly members; for this walk is not measured by paces, nor by tale of duties, but by powerful conquests made over thy fleshly lusts: And every resistance is a conquest. 8. Let them not put thee to a disorder or an hurry; keep thy mind sedate, and thy walk steady; take heed of amazements; the Spirit delights in a calm breast; stand still, and thou shalt see the salvation of the Lord, and in quietness and confidence of faith is thy strength. SECT. 7. In the sixth place, The sins of spiritual 6. The sins of the spiritual should not hinder their full dedition to the Spirit. Rom. 8. 2 Gal. 5. 18. Ro. 6. 14. walkers should not hinder their full giving up themselves to the Law of the Spirit. No, rather should they make us to do it the more; for 1. No other Law but the Law of the Spirit alone delivereth from the Law of sin and death. 2. They are not under the Law, and while they were under it, they could get no power against their sins, but sin had dominion over them; therefore to go to the Law of works will not help them. 3. They have had experience of the power of the Gospel, that Law of the Spirit: It hath broken down the dominion of sin in them, It hath broken off their hearts from the love of sin; in the love of sin lies the dominion of sin: and it will enable to mortify the deeds of that body of death. It fills with the fruits against which there is no Law, and it sets the soul at liberty. 4. They are no debtors to the flesh, they own it neither suit not service: but they are debtors to the Spirit: they own all they are and have towards salvation unto him. 5. They are servants to righteousness; the Covenant of their hearts when Ro. 8. 17. they first knew the grace of God in Christ to sinners, in truth, and they first saw the Son in the Gospel, and believed on him, was to be bound servants to righteousness, and disavow the service of sin. And the Covenant of grace sets them free from sin, that they might be the more servants of righteousness, which is absolute and perfect liberty: and this it doth for those that were servants of sin, and free from righteousness, which is absolute and perfect vassalage. Who would run from his liberty to his bondage? Who would be at full liberty, who is daily and hourly threatened and dogged by that which would bring him into bondage and slavery? A slave in the galleys would give himself up with all his heart to one able to give full deliverance; and the more he hath felt and tasted such a powerful gracious hand, the more, so long as he is in any danger, would he give himself up fully into such a hand. Quest. But do those that retain their integrity, do as well as they can, and as they might according to the measure of grace received, and according to the means of grace which they do enjoy? because some Ministers urge this much, and do lay some stress upon it, when they exhort Christians to do what they can, and comfort them, if they do what they are able; and it is usual with all in whom no work of grace discovereth itself in the conversation, to plead and rest much upon this that they do and will do as God shall give them grace, as if there were no fault in them, and as if rather the fault were in God who giveth them no greater a measure. Answ. This is a certain truth, There is no man that ever lived since the fall of our first Parents, that walketh up to the light he hath received of God, or to the means which God hath given him; or, hath done all that he might according to the gift and ability which he hath received; he is a sinner against his light, he Ro. 2. & 3. hath his own thoughts accusing many times, he pollutes himself in his own gifts. Both Jews and Gentiles are guilty in this kind; and as for the regenerate; First, They have a will graciously inclined so to walk; but this will is yoked with another backward, cross and thwart will, which although it be subdued, and be as it were under tribute, yet it is not quite destroyed, and sometimes it is up in rebellion, and leads them Captive; they cannot do what they would. Secondly, Their renewed will doth rule their walks, and that so fare as to the measure of grace received, and of the means enjoyed in a prevailing proportion. I say, prevailing, so fare as to a greater strength than they themselves had before they had that measure and enjoyed that means; but not to a proportion of strength that answers fully the measure received, and the means enjoyed. No Saint on earth which doth all that he ought to do. No Saint on earth that doth all that he might do; and therefore we must be humbled for our failings, stir up the gifts that are in us, watch against spiritual slothfulness and negligence, suffer the word of exhortation, take heed of quenching the Spirit, and of despising prophesying or faithful preaching, and live by faith in the Lord Christ for righteousness, and for strength. Hitherto of the explication of this comfortable truth. SECT. 8. The demonstration of this doctrine The demonstration of rhis truth; four ways. in the general is worthy consideration, or the reasons why comfort and assurance are not destroyed by the sins found upon those who walk not after the flesh, but after the Spirit. 1. Because of the Covenant of Grace under wh●ch they are. If they were under the Law, if they were to stand or fall by the Covenant of Works, their sins would condemn them; but they are under the Gospel, the Law of faith, and that proclaims a Jubilee unto them. Not that the Gospel allows of any sin; it forbids all sin: These things, saith John, I writ Isa. 61. 1, 2 unto you that you sinne not. It is as full and strict in forbidding all sin, and as severe in condemning all sin, as the Law is or can be, and that to those who have received the free-gift, even the justification of life, and the Spirit of Grace and of Adoption. It is the voice of the Gospel, Abstain from all appearance of evil, from all kind of sin, and from all appearance of sin of what sort soever it be. It destroys the dominion of sin, which thing the Law cannot do, because the Law neither knows of a Ransom, nor giveth the Spirit to renew, sanctify, and privilege, and form to Adoption; but the Gospel ptoclaims a Jubilee, in that it brings in Christ a sinne-offeri●g, a Ransom, an Advocate with the Father, and a Propitiation; and in Christ it brings in God reconciling them to himself, not imputing trespasses; God in Covenant, merciful to their transgressions, and remembering their sins no more; and through Christ God pouring out the Spirit of grace and supplication, and sending the Spirit of his Son into their hearts, God accepts them in Christ the beloved, and by his Spirit through the Gospel he is perfecting that which concerns them, never forsaking the works of his own hands in the regeneration; he is accomplishing all the good pleasure of his goodness towards them, and the work of faith with power in them. 2. Because of the indissolublenesse of the chain of salvation, in which in their effectual calling they are actually taken half off; and in their justification they are actually acquitted from their sins, and from damnation, and adjudged unto everlasting life. 3. Because it is not they that do commit sin; it is their flesh that Ro. 7. 25. Gal. 5. 24. doth them, which they hale to the Cross, and have and do crucify. And while the Spirit leads them, and hath the guidance of their conversation, what ever sin there is with them, it is but of an enemy troubling and yet kept under. 4. That which any man soweth, that Gal. 6. 7, 8 shall he reap; now these believers sow not to the flesh, but to the Spirit; but because they yet have many sins, and many a brush by them, they sow in tears; nevertheless they go forth, they carry precious seed with them; sowing Ps. 126. 5, 6. they will be while they have time, be the season a dirty winter season; therefore they shall reap in joy, they shall doubtless come again, and bring their sheaves with them, they shall of the Spirit reap life everlasting. SECT. 9 Come hither all you to whom the blessed Gospel of Jesus Christ is come; The uses 1. Of information in four things. and inform your judgements in these following truths which arise from this comfortable doctrine. 1. Consider what is wrought for and in a poor sinful creature before he can attain to this, to walk after the Spirit. First, the Word of God's grace, the Gospel of salvation is preached by the Apostles with the Holy Ghost sent down from heaven, and by Pastors and Teachers sent of Christ, who in his exaltation to glory in heaven hath received and given these gifts for men; this Gospel is brought even unto thee in its truth and purity in these latter difficult times, although false teachers have and do abound. It is the first step of God's approach in his way of saving mercy coming down from heaven to bring thee to glory. Then secondly, God by his Spirit through the Gospel preached which is his testimony, illightens thee, and reveals the things of salvation, the mysteries of hidden wisdom unto thy soul. Thirdly, he enables thee to choose Christ Jesus and his Gospel above all other Religions whatsoever, abominating them; and above thine own carnal thoughts, inventions, lusts and ways: and above thine own reason, and thine own righteousness, and the righteousness which is of the Law. Fourthly, the Spirit in and by the Gospel coming into thee, sets thee free from the reign and dominion of the flesh, of its mindings, of its wisdom, and of its wills, desi●es, affections and lusts; and turns thee from its walks in which thou didst before walk and live, and in which still the world lives and walks. Fifthly, the Spirit quickens the and gives thee life; a new life, life from above, the life of grace which will be glory, a life which is eternal in the beginning of it; and being quickened and raised together with Christ, sets thee on thy feet, takes thee by the hand, and teaches thee to go. Sixthly, the Spirit gives thee an heart to order thy conversation aright, to the holy Commandments as becometh the Gospel, from the power of faith and hope which set thee on high, even to sit together with Christ in the heavenly places from whence thou lookest for him, insomuch that thy conversation is in heaven. Seventhly, he gives thee power to walk after him, going before thee in the Gospel, engrafting the Word on thy heart, and thereby counselling, teaching, exciting and inclining, or bowing thy will as powerfully as sweetly, drawing and making thee to run in God's ways. Eighthly, and with this power he gives a quick discerning, and sense of the flesh, and of its motions, counsels and ways, with resolutions mighty and prevailing to the framing of the course of the life, not to walk after the flesh, but to hold on thy walk after the Spirit, though the flesh be still contrarily lusting and working, plotting and warring. Thus the regenerate and spiritual, though hampered and toiled with his corrupt nature, walks not after the flesh, but after the Spirit. Doth so much go to make thee a holy liver, and is not the work very great? oh have not any low thoughts of this high mercy, for which thou canst never sufficiently bless the Lord, nor canst retain the thankful sense thereof further nor longer than thou keepest up the thoughts of thine own, and all men's alienations by nature from the life of God. Believe it brethren, it is not a mean, despicable work to frame the conversation, or walk according to the Word of Christ. It is not little in itself, although it seemeth to thee a small and little thing, through vehement desires, and long in thee after greater progress in the way called holy, in which thy soul finds such pleasures that thou art impatient of contrary workings, and of interruptions; let me tell thee who thus walkest, the work is so great, that it carries the heart to the leadings of the Spirit, and the heart is powerfully wrought upon and changed, which none can bow and turn but God that made it, or else it could not so powerfully order the conversation. This is more than to delight in God's Word and ways, and yet that is a mighty work of grace; observe for this, David's prayer, Make me to go in the path of thy Commandments, for therein do I delight. Ps. 119. 35. Ro. 7. 22, 18. To will is of God's gracious work; To delight in God's Commandments is the top, and that which shows and proves the truth of the work of grace upon the soul enabling to will; but to do, to perform, is more by fare. God and Christ by the Holy Spirit have the last Phil. 2. 13. hand put to the work of salvation as fare as agreeth to his Saints in this life, when the Spirit rules thy walk. 2. Behold here the worth of such a Christian. He is God's workmanship in Christ Jesus, created again unto good works which God hath fore-ordained that he should walk in. In this walk, see the man come out of God's hands in the regeneration. This is a choice creature, made up to and by the will of the Spirit, and his walk speaks it. Behold an Israelite indeed, in whom there is no guile. God hath set out two admirable sights once in this sinful wicked world, unto which all eyes should be turned; the Lamb of God that taketh away the sin of the world; and the Israel of God, delivered from this evil world, redeemed from all iniquity, purified to be a peculiar people to himself, zealous of good works. This a choice creature, as for privileges and dignity, so for heavenly qualifications. 3. Take here the main reason, why many under the Gospel attain not to a holy life, which is this, they take up with that light and with those gifts, which will not subdue, mortify and crucify the flesh; they profess the Gospel, but the Gospel is not the principle they live by; and no other, no lower will destroy the reign of sin; the holy Law will not, therefore no other Religion, no Institutions of Philosophy, no light of the Law within man can subdue the flesh; the Gospel alone, if received into the heart, will do it, because it gives the Spirit; now they by the Gospel never received the Holy Ghost, the Spirit of renovation, of Sanctification, and of Adoption. Until this be had, none can attain to an holy life. 4. Take hence also the main reasons why the regenerate attain unto so little comfort; for first, they place not as they should the groundwork of their comfort, in this, That they are in Christ, which this their walk doth evidence; but they seek it in their walking, which, accompanied with sins and contrary lustings, will bear no higher than to the power of an evidence, and to a begun work which is true, but yet but in a part, and yet such as is tending unto, and will attain perfection, but not in this life; but it is not a righteousness to stand in, without spot before the Throne of God, it is not a Righteousness to justify a sinner in God's sight, it is not a Righteousness that God ever appointed for such a work or purpose. And secondly, they think to squeeze out the comfort of their being in Christ, and of the promises to those that are in Christ by reasoning, objecting, and seeking resolution of their objections, and by the examination of themselves by all the light they can get, which things are good in themselves, and duties as we may have opportunities, but not the main thing; for they should seek their comfort and settlement chief by walking on holily; great establishment is in well-doing. Comfort should not be expected presently, it must have a time to spring and ripen upon a Tree of righteousness which the Lord hath planted, and which brings forth the fruits of righteousness, and than the blessing of comfort. By diligent adding of one 2 Pet. 1. 5, 8, 10. grace to another in our practice, we become fruitful in the knowledge of Christ, and so we make our calling Isa. 32. 17. and election sure. A barren life, be the knowledge never so great, and the profession never so high, strict and splendid, will be but unsettled and uncomfortable. The fruit of righteousness is peace, and the effect of it is quietness and assurance for ever. SECT. 10. Be not therefore reasoning so much, but be walking up and be doing, and 2. Of exhortation and encouragement. the Lord shall be with you. Thou hast great encouragement in thy leader, and in thy way; the leader is the Spirit, the Spirit of Adoption, the Spirit in the New Testament dispensation, the highest that ever shall be till our Lord Christ appears in his glory and great power at the last day. Thy way, it is the way of all Saints and believers from the beginning of the world; this was the character of the godly in all ages, as Henoch, Noah, before the flood, Abraham, David, Hezekiah, Zachary and Elizabeth, the holy Apostles, and all other the Saints of God, to walk with God. It is the way of the upright not to look what strength and measure of grace they have, and what they have done, or to think they are already perfect, but waiting on him who is their strength to go on and reach forth to that which is before, eyeing the price of their high calling in Christ Jesus. It is the surest way to comfort, not to look chief to our affections, feelings and joys, but to our walks; and this is most distinguishing; this brings most glory to God, and edification to others. Others by the story of our affections, joys, experiences, may be made fancyfull, and put into a fools Paradise, and be raised to admiration of our persons, which ends usually in imitating our evils, or in doting upon some phrase of words, or notions and high strains of opinion, or in self-admiration, as having themselves outstripped us, and all others, and they are disdained now as low and carnal in comparison of themselves, as much as before they were exalted and magnified by them as the only spiritual. It is most comfortable and excellent when our lives confute our reasonings, answer our objections, show our faith, confirm our interest in Christ; as it is most comfortless and abominable when our joys, persuasions, confidences, hopes, and our faith also are confuted by our lives. Walk then after the Spirit, and receive Of exhortation and direction. the instruction and direction which lieth in the bowels of this Exhortation. First, The Word of God which is the Spirits testimony and witness, that's the rule and way for thy walk; but remember, that the power to walk is from Christ, flowing by his Spirit into thee through the Word; walk on then, but fetch power daily from Christ, giving out his Spirit by the Word. Secondly, be putting in still into thy aright ordered Conversation that which is lacking; enlarge thy heart to all the Articles of faith, that their mould and stamp may be upon thy life; to all the Commandments that the righteousness of them may be respected and expressed; and to all Christ's Ordinances that the fruit and special ends of them for which they were instituted for the benefit of God's Elect may be attained, and be made more and more manifest, that they are attained. Thirdly, Be not harkening what thine own heart saith, but what the Lord saith by his Spirit in the Word, who speaketh heace to his Saints, and while he speaketh peace and no condemnation, Ps. 85. 8. speaks as effectually that they turn not again to folly, but keep on their spiritual walk. Fourthly, Be not wicked overmuch; when thou carriest a strict hand over thy sinful deceitful heart, lookest over thy ways with as prying an eye as can malice itself, or thy vigilant enemy the Devil himself, so fare as truth will bear; judgest thyself severely, and livest as one condemned in the flesh; see Eccl. 7. 17 what Christ hath done for thee; what the Spirit hath wrought in thee; be not so foolish as to deny his grace in thee, which thy walk speaks and testifies for thee to thy conscience, and before God and men; why shouldest thou so wickedly torment thyself, and die before thy time? As it is evil to be righteous overmuch by arrogating to thyself more than is right: so is it a dangerous evil to be wicked overmuch in denying or undervaluing what God hath graciously wrought in thee. Condemn the flesh, but own and justify the Spirit. Fifthly, Walk on, remembering the work is begun which God will perfect; the greatest work is done already, even the quickening thee from the dead; (it is a fare greater work to give life from the dead, than to cause to walk, and to uphold him that walketh:) thou hast been enabled to do, and hast done the greatest work already; thou hast crucified the flesh with the lusts and affections thereof; so saith our Apostle, There that are Christ's, have crucified the flesh with the affections and lusts. Gal. 5. 24. Sixthly, When thou seest abroad the Heresies, Divisions, Apostasies, Back-slidings, Superstitions, Formality, Conceited Pride of Spirit, Lukewarmnesse, Sensuality, Security, Incorrigibleness, Impenitency, Atheism, earthly-mindedness, Profaneness, and wickednesses of all sorts in many, in too many: remember thou hast flesh the seed of all this within thee, and get away from thyself, loathe thyself, and so walk on. Seventhly, be not turned off by the flesh's lustings; walk, though the flesh fret and grind; walk, though hell be moved; walk, though thy way be straitened; walk, for thy estate is safe, thy way good, and on high; walk, though envy spite thee, and the flesh waylay thee; for God will keep thy foot from being taken. Eighthly, be not quarrelling with God, but walking humbly; say not, Why doth not God give me a full and perfect deliverance so soon as he converts me? couldst thou have thought thou hadst had such a sinful nature as now thou findest and feelest? or couldst thou ever have thought of the mighty and glorious power of the Spirit in the least spark of renewing grace, which both lives and orders the whole man, heart and life, in the midst of such floods and seas of inbred ungodliness and lusts? say not, Why doth he give desires not to sin, and yet answers not, satisfies not those desires? they shall not perish, they shall be satisfied and filled, whereas the desires of the wicked shall perish: besides, than these desires there cannot be less, if the heart be right; than they, there cannot be more, as to the matter of desires: say not, How can I be comforted, when yet sin remains? rather, here couldst thou be comforted in Christ if sin were not? how could all thy good be wholly of grace? How altogether by faith? say not, how can I be right who sin continually? may it not be said, How can he be but right who doth not, and resolves never to walk after the flesh, and lives judging himself continually? say not, Wherein hath God loved me? he gives thee himself, he gives thee his Son, and it is undeniable; for see, he hath given thee his Spirit, and thy walk testifieth it. Oh walk on, and let it so witness for thee more and more; silence thy reasonings, prevent not the order which God hath set; here we walk by faith, not by sighed; that's for the life to come. Ninthly, be not desponding, and saying, I shall perish one time or other; the Spirit in thee is the anointing: thou art King Elect, and shalt thou perish, who hast upon thee the holy oil? thine enemy the flesh yokes thee, but the yokes shall be broken, because of the anointing. Isa. 10. 27. Tenthly, methinks I hear thee yet say, I am weary of my life because of these daughters of Heth, these issues of the flesh; it were better for me to die, than to live in this sinful world; what good will my life do me, if that which my soul hateth, must still dwell with me? hate thy sins yet more, but when thou hatest them never so much, art thou a greater hater of the flesh than God and Christ, and the Holy Ghost? And canst thou not abide where the Holy Ghost is willing to reside and dwell? whom makest thou thyself! consider who is thy next neighbour; keep in the Communion of the Holy Ghost, and solace thyself in thy Comforter who dwells in thee, that thou mayest never walk in fellowship with the flesh. Eleventhly, why goest thou not the right way to work, even to give up thyself unto the command of the Spirit, who treats with thee by the Word, and dwelleth in thee whiles the Word of Christ abideth in thee? Twelfthly, pay the flesh home for its naughtiness and all its pranks, but glorify the Spirit. Lastly, believe in the Holy Ghost, and walk in his comforts, who will prompt thee and say, This is the way, walk in it, Isa. 30. 20, 21. when thou art turning aside to the right hand, or to the left. My farewell to the brotherhood, and to all walkers after the Spirit is this: Now I commend you to God, and to the Word of his grace, the holy Scripture, which the Holy Ghost breathed, and which alone he accompanieth for the making sinners wise to salvation by faith which is in Jesus Christ; that you all may be under the teachings, guidance and leading of that one Spirit, may in his light behold the glory of these three witnesses in heaven, which three are one Jehovah; and may in all Religious worship and service, and in all your ways acknowledge, draw near and have access unto God the Father, through Jesus Christ his only begotten Son our Lord, by the Spirit; so be it, even so be it. FINIS. Courteous Reader, these books following are printed or sold by Adoniram Byfield at the three Bibles in Cornhill, next door to Popes-head Alley. THe History of the Evangelical Churches of the Valleys of Piedmont: Containing a most exact Geographical Description of the place, and a faithful Account of the doctrine, life and persecutions of the Ancient Inhabitants. Together with a most naked and punctual relation of the late bloody Massacre, 1655. and a Narrative of all the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred years before Calvin or Luther. By Samuel Morland Esq in fol. Divine Characters in two parts, acutely distinguishing the more secret and undiscerned differences between the Hypocrite in his best dress of seeming virtues and formal duties, and the true Christian in his real graces and sincere obedience, by Mr. Samuel Crook, in fol. A Commentary upon the three first Chapters of Genesis, by Mr. John White in fol. An Exposition upon Ezekiel, by Mr. William Greenhil, in 4. The humbled sinner resolved what he should do to be saved; or faith in the Lord Jesus Christ the only way of salvation, by Mr. Obadiah Sedgewick, in 4. The Riches of grace displayed, in the offer and tender of salvation to poor sinners, by the same Author, in 12. The Fountain opened, and the water of life flowing forth, for the refreshing of thirsty sinners, by the same Author, in 4. A short Catechism by the same Author. Hidden Manna by Mr. Fenner, in 12. Safe conduct, or the Saint's guidance to glory, by Mr. Ralph Robinson, in 4. The Saints longing after their heavenly Country, by the same Author, in 4. A Sermon at a Fast, by Mr. Nathaniel Ward, in 4. Moses his death, a Sermon at the Funeral of Mr. Edward Bright Minister, by Mr. Samuel Jacomb, in 4. A short and plain Catechism, instructing a learner of Christian Religion what he is to believe, and what he is to practice, by the same Author. The hypocritical Nation described, with an Epistle prefixed, by Mr. Samuel Jacomb, in 4. A Sermon of the baptising of Infants, by Mr. Stephen Marshal, in 4. The unity of the Saints with Christ the Head, by the same Author, in 4. FINIS.