Refreshing Drops, AND SCORCHING VIALS; SEVERALLY Distributed to their proper Subjects, according to the Wisdom given that precious servant of the Lord,  
Mr. CHRISTOPHER GOAD. Sometimes Fellow of King's College in Cambridge, and Bachelor in Divinity, as men speak: But before his Translation, Become a Disciple and Learner again, sitting at the feet of Christ and his Spirit, where he took a higher degree, and now sits with Christ in Heaven.  Eccl. 12. 11. 
The Words of the wise are as Goads, and as Nails fastened by the Masters of Assemblies, which are given from one Shepherd.  
London, Printed by R. W. for Giles Calvert, at the sign of the Black-spread Eagle at the west end of Paul's. 1653.   

TO THE READER.  
Friend,  
HE that ministered these ensuing Discourses to us, did withal sow his life; and in testimony thereof, when he had finished this Ministration, took his leave of us, calling upon thee and me to follow him: And if his life spring up in us, it will carry us whither he was continually making, Even without the Camp.  
It was not the least of his services to die for the flock, which he did daily, therein following the great shepherd.  
Now a Box of precious Ointment is broken, Oh that the whole house of God on earth may be filled with the savour of it!  
He was wont to say of every thing he said or did, how good, righteous, and excellent soever, and refreshing to others, This is but a vail upon the Lord: God considered and answered him in the desire of his heart, and hath rend the vail for him.  
A witness is gone, but his Testimony remains, and shall remain, while the Sun and Moon endure. If these Records should be destroyed, yet the truth therein shall be preserved in the living Records of the breasts of faithful men, and shall there grow up and be purified, until the Lord come and bring this Author and all his Saints with him, Zach. 14. 5. Even so make haste, and come Lord Jesus!  
And now let not any man think these Sermons were preached, or are now published to enrich the world with notions: They are to make us poor in spirit; to slay ye, to undo ye: he that loves his life, let him not come here: They are to pull down the flesh, and abase the glory of man, but to lift up the Lord: If he be your life, here you may hear of him.  
There is in the world a great deal of light and knowledge, falsely so called. Men are very rich in their several Administrations: hence that unbrotherly walking one towards another, and yet they talk of peace and accommodation, but it is but talk: Ye will never meet with an expedient for either, until ye die.  
Come, and in the grave of Christ let us reason together and be one. There is no parling with men, till the Cool of the day, till the Sun of their imaginary glory be declining.  
It is this grave makes all even: there rich and poor, master and servant lie down together, and are at rest. There the brother of low degree is exalted, and the rich is made low.  
They are enemies to peace, that are enemies to the Cross of Christ. Whosoever sets up any excellency besides Christ himself, sets up an Occasion of strife and enmity, a partition-wall. The Cross of Christ took away that distance between the Jews and the Gentiles: and 'tis the preaching of the Cross, and the knowing of Christ crucified experimentally, takes it away through all ages. And it is in vain to send Embassies of peace to men, while their strength is firm in them: Why then are ye offended at Preachers of the Cross?  
But be it known to ye, ye that live, and will not die, ye are dead while ye live. To be carnally minded is death; or which is worse, your life is a continual torment to you.  
And be it known to you, there is strength in the grave. The weakness of God is stronger than Men: if ye will build for continuance, ye must resolve to lay your foundation in confusion. He layeth the beams of his chambers in the waters. That building that shall stand for ever, must rise up wholly, purely, out of God himself and his Spirit.  
But to you that are dead with Christ, and whose life is buried under the foundations of this world, and its fleshly frames, Behold I bring you glad tidings; all things are dissolving, the heavens are passing away with a great noise (as it is said they should) the elements are melting with the fervent heat of the Day of the Spirit, and the earth with all the works of men are burning up by the same fire: Lift up your heads, your Redemption draws nigh.  
Friends, I have not of a long time had any power to go forth in this kind: I mean, to open any thing; Therefore accept the willingness of my mind to have done some thing by way of Preface: and do ye make the supply by being the Epistle of Christ, whereby ye shall show the best respect to the labour and travel of him that is gone: And let all expressions that are here left dark and homely (through my deficiency to whom chiefly the inspection of the Copies was committed) be corrected in the pure springings up of the living Truth in your hearts.  
Yours in the Lord, JOSH. SPRIGG.   

A Preface to the Reader.  
IT is time for us to be looking out of this world which grows old, and is ready to vanish away; God is by the brightness of his own discoveries, burning up the works thereof, and stablishing that new heavens, & new earth where righteousness dwells; the creation hath sent up strong groans, and hath long lain under bondage; the redemption thereof now draws nigh.  
We are the children of the last times, and upon us are the ends of the world come; Prophecies, and Promises, which have been bid from ages and generations, are now enriching us by their revealing, and fulfilling in us: Arise and shine, for thy light is come, and the glory of the Lord is risen upon thee. 
Isa. 50. 1.  It shall come to pass in the last days, the Mountain of the Lords house shall be set up above the Mountains, & exalted above the hills. Now begins to be brought to pass the saying that is written, Behold the Tabernacle of God is with men, and 
Isa 2. 2.  he will dwell with them, and they shall be his people, and God himself shall be with them and be their God, Rev. 21. 3.  
The Church hath long lain among the pots: God is giving her the wings of a Dove covered with silver, and her feathers of yellow gold: she hath been conformed to Christ in his death, and hath lain with him in the grave: she that hath thus descended, must also ascend: she that hath suffered must reign; since the mystery of iniquity began first to work, it hath wrought most effectually and prevailed: men and their traditions have been the unquestioned authority; the light and teaching of the spirit in the Scriptures, hath been forgotten, and stood like a Sparrow upon the house top, desolate and forsaken: we have said of the Spirit, as once that murmuring people said of Moses, Up, make us Gods that may go before us; for as for this Moses we know not what is become of him. And in this mist of darkness, Satan hath conveyed himself in all deceivableness of unrighteousness, and made such a deluge upon the face of the world, that till of latter years, as it was in Elias his time, the true Church & Saints of God were not discernible (though doubtless in the darkest times God reserved a small remnant to himself who bowed not the knee to the Idols of men's inventions, nor fell down before the Throne of the Beast.)  
The reign of Antichrist hath been long, and so taking (being beautified by the excellency and glory of flesh) that the whole world wondered after the Beast; whatever was prone and apt to deceive and bewitch the world, that hath he clothed himself withal, not only learning, wisdom, greatness and power humane, but whatsoever the Gospel afforded outward, that hath been given to him to carry captive into his own place, to that great City Babylon; there have Ordinances and the letter of the Scripture been brought into cruel bondage, and made to fight against the Spirit, and a form of godliness to war against the power: what God both joined, hath been there divorced, and put asunder, and the abomination that maketh desolate, set up; the whole world in their Religion, Worship, and Righteousness, have lain in darkness, and are not aware of it; they liked not the Faith once given to the Saints, neither contended for it: they received not the truth in the love of it, and therefore were given up to strong delusions to believe lies, and by the signs, lying wonders, and cunning craftiness of this man of sin, whereby he lay in wait to deceive, have been led about and taken captive by him at his pleasure.  
And think not this strange, neither wonder at it. Art thou a stranger in Israel? Ought not these things so to have come to pass? Ought not our Lord to be crucified in Sodom and Egypt, before he ascend to his last and most glorious appearance in the world? is it not necessary the man of sin should first be revealed, before Christ can come in his brightness; and that the highest glory should be born out of the womb of the deepest darkness? this was the Let kept Christ at a distance, seeing by this he was making way for a more glorious and admirable discovery of himself and the Gospel, than the world yet ever knew. By this he will commend himself to us in his second appearance, as the Law commends Grace, and as Pharaoh and the Red Sea commended that deliverance of old: here is a time for Saints to keep their garments white, and the name of Chr●st unblemished, when the world is become Satan's Synagogue: here is a season beautiful for the Faith, Patience, and Testimony of the Saints to appear: and for those that call themselves Apostles and are not, to be tried and found liars. By this good pleasure of God, in so ordering things will be built up an everlasting Monument of the world's folly and blindness, in the greatest exercise of their wisdom and knowledge, who though they had an open faced discovery of God in the Gospel, 2 Cor 3. 18. and not the writings of Moses only but of Christ himself left to them, and life and immortality brought therein to light: yet despising the light and instruction of the spirit herein, (and causing that to withdraw) and trusting in their own wisdom, and making flesh their teacher, professing themselves wise, have become fools, and turned the truth of God into a lie, and by that their wisdom know not God in this wisdom of God, but heap to themselves brain inventions, and by the Doctrines of men make void the Counsel of God to their own destruction: and have turned that which gave in itself a savour of life, into a savour of death unto death.  
And now that the fullness of time for those better things kept in store for us, draws nigh, and that Egyptian darkness and slavery which the world hath been kept under, is nigh to cursing, how hath the truth multiplied, how hath God remembered his people, and for some good number of years passed been making way for himself again to be owned, and breaking forth in such measures of light as the world hath been able to bear, and gradually destroying the power of the beast in his mark, his image and the number of his name, and is still going on till he make Jerusalem a praise in the earth; and in these discoveries also hath Satan of late been putting in for a part, resisting the truth as Jannes and jambres withstood Moses, seeking to set up that in form and flesh (and so preserve his Kingdom) which God is doing in spirit and power: but he shall proceed no farther, for his folly shall be made manifest to all: and those precious souls who have in these days stood at a distance from the outward part of worship because it hath been the Court trodden down, and the man of sin hath here so long had his abode, and hath so polluted and stained all forms of Religion, and made that his shelter, and thicket, where he hath lain concealed, shall see him trodden under their feet, and cast, alive (in the midst of these his deceitful workings) with the false Prophet, into the Lake that burns with fire and brimstone: and whatever hath been captived into Babylon, shall be brought back, and set upon Mount-Sion: the redeemed of the Lord shall return, and being filled with the Spirit, and restored to their first state, shall shine in the perfection of beauty and holiness, and then shall all Saints sing in the unity of the spirit the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, O thou King of Saints.  
Reader, Amidst the diversity of those gifts and administrations, in dispensing whereof God hath enriched this latter age, there hath not a brighter spirit shone forth, then what dwelled (like a fixed star) in the Author of these following Discourses, who whilst he lived here, was indeed dead (by the Cross of our Lord Jesus) and in that voice, being now dead, he yet speaketh: what thou seest here of him, thou hast upon great disadvantage being imperfectly taken, and never designed by the Author beyond the private edification of his Hearers: these things were most pleasantly beheld in his life, where they were written in a perfect Copy, & from whence all that he taught seemed to be borrowed and transcribed; his ministration of them also gave not a little more lustre to them, than what they now seem to have: but at best, this heavenly treasure ran through an earthen vessel & so may perhaps need the laver of love to wash off what it contracted by that passage. I leave it to thy love who ever art the Reader, desiring thee to remember that whatsoever is ministered to us either by men or books, though of the most spiritual subjects, is no better than the Mantle of Elijah, unless the God of Elijah be there: if the truth dwell in thee, I am  
Thine in the Lord, C. Worsley.   

To the memory of Mr. Goad.  

PErfections Sampler, draught of spotless life,  
Envy of Preachers, and of Hearers strife,  
Wrapped up in silence and laid by,  
Till death unfold the mystery.   

Some Teach, but Live not Truths, usurping part  
(Shining not burning) of the Glow-worm's Art:  
But this was only his mistake,  
He was much more than what he spoke.   

Experience was the mistress of his Art,  
He spoke not from the lips, but from the heart;  
The rise of many was his fall,  
A Form of words Traditional.   

Such fall, Consummations call we may,  
So morning twilight falls into the day;  
His stars did shrink into their skies,  
When Sun in him did once arise.   

A State Religion counsels, Synods stamp,  
Which yet admits of a far higher vamp;  
Riddles! Believe it he that can,  
The Word of God made so by man.   

Thus bankrupts vouch their credit by Record,  
Their obligations pass, but his bare word:  
No foreign teacher by him used,  
Light not acquired, but infused.   

And yet how commonly such borrowed fire,  
Obtruded is as of divine inspire?  
What He presented to our sight,  
Did sparkle from the Fountain light.   

The all-inditing Spirit did him fill,  
That scorns the Rival of a second quill;  
Till grown in Notions pure so ripe,  
He did resolve into the Type.   

The Road-Religion doth itself maintain  
By partnership in worldly pomp and gain:  
For Rivers can no higher grow  
Then to the Fountains whence they flow.   

But his Religion was in Mystery,  
And in his breast did contradictions lie:  
His life was unto Christ to die,  
His Glory flesh to Crucify.   

Dulness in him did cut; we did espy  
In his rude plainness a bright majesty:  
His spirit pure, his Notions choice,  
Judged by matter, not by voice.   

How sweetly was he ravished 'bove the life  
Of the Scripturian and the Letter strife:  
Where waterbaptism that should quench,  
Is made the ground of difference?   

Fire was his Baptism; and his common food,  
Not signs, but very body, very blood;  
Thus had in him each Sacrament  
Its true and genuine intent.   

His middle Doctrine by God's sacred Clue  
Did cut betwixt extremes of either hue;  
Legal profession here doth stand,  
Seraphic looseness on that hand.   

This th'high-born spirit labours to depress:  
That sets it out in the most careless dress;  
'Twixt both Our Watchman did descry  
The Spirits Bounds and Liberty.   

He steered an even course in numerous throng,  
Chaining attentive Hearers to his tongue:  
Soft showers did fall in's dropping words,  
Yet quick as lightning: sharp as swords:   

His Doctrine so proportioned limb by limb,  
Truth was not Thrown in, but Laid up in him:  
Yet's Method was the meanest thing;  
Matter was Jewel of the Ring.   

His soul was lifted up 'bove common tract  
Of Themes and Systemes; True Religions wrack;  
Thus set, he pities common crew,  
Which yet put in for Preachers too.   

When grosser bodies judged by bulk, not merit,  
Are by skilled hand Alembicked into spirit;  
The dregs and bulk fly not from hence:  
'Tis but a Dram mounts Quintessence.   

This Dram was He, Scruple, jota tried,  
In every Dispensation rarified:  
Till his pure soul did glories vie  
With th'oneness of the single eye.   

His first fruits did to Law and Sinai tend,  
Which to some Preachers is their journey's end:  
No marvel he outdid their worth,  
He gained half way at setting forth.   

His second step more glorious was, and better,  
Knowledge of Gospel truths but in the letter:  
Yet this gave not a lasting rest,  
'Twas Moses veiled with th'name of Christ.   

For where the Legal spirit rules in Might,  
There's little difference 'twixt the'xternal rite,  
Whether that Baptism doth obtain,  
Or Circumcision still remain.   

In's third appearance and most glorious scene  
Were naked glories and perfections seen:  
Truths not yet owned to their merit,  
Gospel-knowledge in the Spirit.   

Who can this blessed state with that compare  
Where Sinai's thunderings and Laws threatenings are?  
Where Self, and worldly interest  
Goes half Religion with the best.   

But his pure soul wand'ring in boundless sense,  
Delighted Hearers with rich Eloquence,  
Whilst he discovered unto them  
The light of new Jerusalem.   

Here sublimated souls joined in one,  
By Divine Unction mount and grasp the Throne.  
Thrice happy soul! for here it finds  
What others seek in Marks and Signs.   

Yet here unbiased zeal by illustrious ray  
Is struck quite blind, and gropes though at Noonday:  
And in its rage at truths, past ken,  
Takes men for trees, and trees for men.   

Hence 'twas, Goads Doctrines most Seraphical  
Mistaken judgements counted notional:  
Thus zeal boiled up 'bove due degree,  
Proves poison, and not remedy.   

But he's translated by discerning Fate,  
Beyond the hand of Envy, reach of Hate:  
Whence he bequeathes this Legacy to All,  
May on their spirits his rich Mantle fall.   

Blessed soul! thouart fixed and at thy rest,  
Whilst we with Gog Magog contest:  
Yet sweet to us shall Sufferings be,  
Since they can but Bring us to Thee.    

To the memory of Mr. Goad, on the Publication of his Excellent SERMONS.  

THat soul is upward flown, whose rays so bright,  
Through a Clay-prison did send forth their light.  
The want of such a guide we drooping bear,  
Here clouded in a dusky Hemisphere:  
For a more ample Orb this Sun required,  
Whose heavenly breathe sweetly once inspired  
Our lesser fires, and darted forth a flame  
From which at once both heat and light there came.  
Divine Creator-like, 'twas he that gave  
To pictures life; now shadows substance have.  
How pure and how refined the spirits were  
This Heaven-taught Chemist did extract, when here  
Below he wrought? from his full soul there came  
Such sweet resultances, so clear a flame  
As melted preaching from its grosser Oar:  
In place of Form we had the Spirit and Power,  
The pith and kernel for the Bark; and we  
Into that body of Divinity  
(That's in the world so must discoursed of) find  
Infused by him the soul and purer mind.   

When on his Sermons we but cast our eye,  
And in so plain a dress such beauty spy,  
A native splendour, which not tinctureed is  
With skill or art, we can experience this,  
That treasures in an earthen vessel lie,  
And we a burning shining light descry  
In Camel's hair attired. How did the fine  
And brighter Colours in his preaching shine!  
Which were not subtly woven with a shade  
Of Self-applause, and yet they were not made  
All rude and unprepared; for we did find  
In that plain garment Majesty enshrined.   

Such was his Doctrine, such his life, that we  
Saw not a loose, but Christian Liberty  
In all its parts exactly by the Law  
(That Spirit that keeps even Libertines in awe)  
Of his own compass steered; for as he taught  
The life of God, he up to it was wrought.   
Immortal Goad, let this thy Motto be, Thou didst both preach and live Divinity. J. N.   


THE Right Spirit of CHRIST, OR, The Son glorifying the Father.  

SERMON. I.  JOHN. 5. 30. 
I can of my own self do nothing; as I hear I judge; and my judgement is just, because I seek not my own will; but the will of the Father that hath sent me.  
CHrist had marvellously cured a Cripple that had been so thirty eight years (as we may see in the fifth verse of this chapter) and setting him on his feet, he bids him take up his bed and walk: The Jews that stood by (because it was the Sabbath day) said, it is not lawful for thee to carry▪ thy bed: He tells them, that he that made him whole, bid him take up his bed and walk: by whom (judge you) should this man be guided? by him that showed power, or them that talked? The Kingdom of God is not in word, but in power: they ask who this man was that bid him do so, for He is a Sabboth-breaker, and must be stoned.  
Doct. 1. See how forms of Religion are set up against power.  
Yet here was nothing against form; for what was this carrying his bed, but preaching the love and power of God? Christ discovers himself to the man cured of his limbs, to a through cure of him, Sin no more. A cure indeed! the man tells the Jews who it was that cured him, whereupon Christ reasoneth with the Jews, justifying what he had done, vers. 17. My father works, and I work; as if he had said, in charging me, you charge my Father; his power and presence is manifested with me if you will see it: They strove so much the more to kill him, in that he said God was his Father.  
Doct. 2. Carnal and formal Religion is bloody; nothing will serve but killing.  
Those that are born after the flesh, do not know what it is to be born after the Spirit. That which is the substance of Christian▪ Religion, is to them blasphemy; Christ is pleading with them, and tells them how the Father doth manifest himself by the Son, and only by the Son. He had now manifested himself in a great work, and they would take no notice of it; they take notice only of a Sabboth-breaker, and a blasphemer; there shall be such a manifestation of the Father in the Son, as shall make you marvel; the Father hath given him power to raise the dead and judge the world; and as the Father hath life in himself, so he hath given unto the Son to have life in himself, and he hath given him authority to execute judgement. Christ hath all that the Father hath, only here is the difference: He hath it as gift, it is given him. Now to prevent that which they might object and say, You take too much upon you; Christ answers it in vers. 30. I can of my own self do nothing; as I hear I judge, and my judgement is just, etc. I told you the son hath life in himself, and that he raiseth the dead: and hath power of judgement. But I told you withal, it was given him, I can of myself do nothing, etc.  
My design in presenting you with this Text, is, to show unto those that do believe in Christ, what they have in Christ, and to show them whence it is, and whence their witness and testimony is for that they have, whence it is they are owned in that power and Majesty. The power of the Resurrection is Christ's, and the power of judgement is Christ's, and Christ witnesseth that it is his from whom he received this power, I can of my own self do nothing, and if I bear witness of myself, my witness is not true; All that Religion and godliness that is not in power, and all that power that is earthly, and that testimony thereunto that is worldly, is worth nothing: Christ undertakes great things, he challengeth power to raise the dead, Authority of judgement, and this is all given him from the Father, his Record is on high; his witness is the Father. Here are many testimonies named, but he looks above them all: here is his own witness. If I bear witness of myself, my witness is not true; There is man's witness: I receive not witness from man; there is the witness of the eminent and excellent among men; but he lays them by, and looks above them all to God. Here is the witness of John, who was a burning and a shining light. In the 46. verse, There is an other witness, Moses: If you had believed Moses, you would have believed me, for he wrote of me. But there is another witness, a greater than that of John or Moses, ver. 36. The works which the Father hath given me to finish, bear witness of me; Works are an excellent witness: but the works which the Father hath given me, they are excellent indeed, yet are laid by. These are not sufficient, for they must have a testimony themselves, and therefore are laid by. Here is the Scripture, vers. 39 Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me: He lays by this witness too: ye will not come to me that you might have life. The Scripture holds forth me, and eternal life in me: but ye will not come to me: Thus here are several degrees of testimony; one above the other, but there is but one to be rested in, and that is the testimony that enables all the other, the testimony of the Father, Ver. 32. There is another that beareth witness of me, and I know the witness that he witnesseth of me is true. Who is that? Vers. 37. The Father himself that hath sent me, hath born witness of me.  
Is not the Father's witness in the Scripture, and in Christ's witness, and in John's witness, and in the Works of Christ? It is: and as the Father's witness is there, they are witnesses that have validity; they make an end of the controversy. The Father not appearing in them, they cannot settle the heart, nor decide the controversy. It is the Father only that is the sufficient witness; the Father without these, the Father in these; but these without the Father are nothing. The truth of these is the Father; the life of these is the Father; And the world doth not know the Father, Vers. 37. Ye have neither heard his voice at any time, nor seen his shape.  
My design in this Scripture, is, to call you up to the Father: And this is the design of Christ, that he travels with, to bring us unto God: he suffered, the just for the unjust, to bring us unto God. Here is rest, and nowhere on this side it; the Scripture in the Father, and the Father in the Scripture; the Father in the Ministry of man, and the Ministry of man in the Father; the Father in the works that are done, and the works done in the Father; we must know the Father, if we will know Christ. It is true, we may know the Father, and not know that we know the Father: He that hath seen me, hath seen the Father, (saith Christ) let us look therefore for an express manifestation of the Father, whose express image the Son is, God in Christ. Now for the works here.  
And first, touching Christ's working and judging, vers. 30. I can of my own self do nothing; as I hear, so I judge, and my judgement is just, because I seek not my own will, but the will of the Father which hath sent me.  
Secondly, of the witness and testimony of Christ; If I bear witness of myself, my witness is not true; I can do nothing of my own self. The Scripture is pure contradiction unto a carnal man: and the spiritual man that speaks according to it, is judged by the world to speak contradiction. The world is tender to charge the Scripture with it; but is bold to charge them that speak from the Scripture. I can do nothing of my own self, and yet I can do all things: Christ hath Two selves: and a Christian hath Two selves, the natural self, and the spiritual self; There is, myself of Adam, and myself of God: I can do nothing of myself, of this creaturely self, but of God, and in God, I can do all things. Isa. 11. 3. It is said, He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears. There is himself of Adam, and himself of God; according to the former, he judges as he hears: according to the latter, he judges not by the hearing of the ear: The Spirit of the Lord makes him of quick understanding: The Lord is my strength and righteousness, and myself in the Lord judges and doth things the world shall marvel at. I do of myself, and I do not of myself; I do my own will, and I do not my own will: Thus there are two selves. It is not I, but Christ that lives in me, saith the Apostle; it is Christ that lives, and not I. I can do nothing of myself. There is an estate in Christ, in which we neither can nor will displease God. I can do nothing of myself, I cannot do my own will, but the will of the Father; such an estate there is in Christ, and we are all called to the state of Christ; Christ in us, Christ form in us, risen in us, the glory of Christ, the glory of the body; Christ and his body are not severed; the same kingdom and glory is theirs; he hath called us into the fellowship of his kingdom and glory: God in Christ, and Christ in us; as God is in Christ, so Christ is in believers: That which eye hath not seen, nor ear heard, nor hath entered into the heart of man to conceive, hath God prepared for them that love him: because I live, ye shall live also. The Saint's life, is the life of Christ: there is an estate in which we neither can nor will displease the Father. It is the state of God that cannot deny himself; this is that we are called to, the life of God, the life of God in Christ: This state is not manifested, but it is manifesting; we can do nothing against the truth, but for the truth: we are kept by the power of God through Faith to salvation; God acting and governing the words that I speak; I speak not of myself; Christ spoke in God; and it shall be, that all we speak, and all we do, we shall speak in Christ, and do it all in Christ; as God is in Christ, so Christ is in us, Joh. 14. 10. The words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doth the works, And so Christ in us; and when Christ is grown up in us, and risen in us, and glorified in us, there shall none be seen nor heard but Christ: There is a state in Adam, wherein we can will and do good or evil indifferently; there is a corrupt state that neither can will nor do good: there is an estate in Christ, wherein we cannot, we will not displease God. This is that we wait for, to have Christ thus brought forth in us, and we brought forth in him thus perfect: I can of my own self do nothing.  
Secondly, see here how Christ lives out of himself in God the Father; and this is that which Christians do as they are Christians; they live out of themselves, and they live in Christ. They neither do nor will, but Christ wills in them. It's said Christ pleased not himself. He that doth all of himself, he doth all to please himself; he in whom God doth all, he doth all to please God: he doth all in the Lord, and to the Lord; not my will, but thy will be done; His natural will stood up sometime and would be owned: but it was brought to submit; Not my will, but thy will be done. And here it appears, who speaks of himself, and who speaks not of himself: he that seeks himself, speaks of himself: but he that seeks not his own glory, but the glory of him that sent him, he speaks not of himself. And take notice of this, that righteousness so far forth appears in us, as we go out of ourselves: as we lay by our own wills and judgements, so far forth we are righteous and just: My judgement is just, because I seek not my own will, but the will of him that sent me: we are so far righteous before God, whose judgement is according to truth, as we go out of ourselves, and out of our own wills: My judgement is just, because I seek not my own will: He that lays by himself, and seeks not his own honour, he that goes out of his own Reason, and his own will, he is a righteous man indeed: Christ is the power of God, and the wisdom of God, and in his (even Gods) wisdom and power he walks and acts; and so far forth as we walk in Christ, who is the wisdom and power of God, we are owned by God to be just and righteous, and no further: all our own wisdom is folly to God, and all our own righteousness is wickedness to God. Of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification and redemption: So far forth are we righteous, in God's account, as we lay by our own Reason, and our own Wills: Christ acts in the wisdom and power of God; so far forth as we act in Christ, we act in the wisdom and power of God: and so far we are true and just. There is no righteousness nor wisdom but the Lord: therefore so far forth as we are found in him, we are wise and righteous; that I may be found in him (saith Paul) His own light led him, till God was pleased to reveal his son in him, and then he saw there was no wisdom or righteousness but in him: That I may be found in him, not having my own righteousness which is of the Law, etc. That I may know the power of his death, and the fellowship of his sufferings, if that by any means I might attain to the resurrection of the dead; man's light is darkness, and his wisdom is enmity. The great lesson of the Gospel is self-denial; the state that the Gospel calls us unto, is the state of the Resurrection: it is a going out of the flesh into the spirit. The business of the Gospel is, not to save ourselves, but to lose ourselves: and in losing ourselves, we shall save ourselves: This is a riddle and a mystery, and they that know not a spiritual life, the life of God, know not what to make of it. I do not my own will, and I know my judgement is just, because I do not my own will: but the will of him that sent me: Let every one that professeth the Gospel, consider whether he walks by this rule, whether he seeks righteousness by going out of himself into Christ, or whether he seeks it in himself, whether he seeks it in a new creature, whether he looks for the new creature that is born of God, and brought forth in his Image, which is righteousness and true holiness, and not counterfeit: There is counterfeit holiness, counterfeit righteousness; the righteousness of man, the holiness of man is abominable and filthy in the sight of God: I beseech you (saith Paul) that ye would not be conformed to this world, but be transformed by the renewing of your mind. Rom. 12. He that will be my Disciple, let him deny himself: You that seek Christ, you wait to purpose in the Gospel: and you that have Christ, you have the Gospel, which is the light and life and glory of God: Do not rest in a bare profession, nor in man's righteousness: nor in some poor outward reformation: Do not rest in repairing and beautifying old Adam: Christ came from God and we are going to God: Let us see our estate in Christ: For we are chosen in him, and we are of him: And he is made of God our wisdom, etc. It is a vain thing to go about the work of repairing, to build Jericho: to be patching and peicing an old garment, to put old wine into new bottles: You will but make rents and breaches: Adam was only a shadow and type of that which was to come: Look after the new man, who shall make strait that which is crooked, and supply that which is wanting; give up yourselves to the spiritual man: the second man who is the Lord from heaven: Be making towards the fellowship of his sufferings, and labour to attain the Resurrection from the dead: Make to Christ as he is the Resurrection: He is righteous indeed that is righteous before God; none shall be owned righteous but he; his name shall be called the Lord our Righteousness. To walk in our own reason, and our own light, and wisdom: to follow man's will, and consult with flesh and blood, may be applauded by man: but we shall have the portion of fools and wicked ones from the Lord: Were it not better to be a fool and a wonder, and a gazing stock to men, then to be abhorred of God? We must go forth without the gate, bearing our reproach! How can it be otherwise but he that hath laid by his own Reason and Will, and professeth he is born of God, and that God alone shall be his guide, shall be accounted a fool and a mad man, and out of his wits? It is very hard to be sober to God, but we must be mad to men: I come to the witness, the testimony in ver. 31. If I bear witness of myself, my witness is not true: Here is a witness that is received as insufficient: There is no witness authentic but the Father: He doth not witness of himself, nor do of himself: and yet he doth do of himself: he hath life in himself, and he witnesseth of himself, and his witness is true. If this be a contradiction, it is a Scripture contradiction, See Joh. 8. 14. Will you say its a Scripture contradiction? The Scripture is a contradiction and nonsense to those that judge after the flesh: You will not say it of the Scripture; but you will say it of them that preach Scripture, that they speak contradiction. ver. 16. Yet if I judge, my judgement is true: Why? For I am not alone, but I and the Father that sent me are one. If I were alone, my witness were not true, but the Father and I being one, without contradiction the judgement is true.  
Object. But how can this be, that Christ witnessing of himself, his witness should not be true? without controversy, man witnessing of himself, his witness is not true, because he is sinful: But Christ was pure, there was no guile found in his mouth.  
To this I answer: Though he was a pure and a spotless creature, yet he had weakness in him, and ignorance in him: It is said he grew in stature and knowledge. Christ never witnessed any thing but what was true, but he never brought forth the full truth: He was to bring forth himself in his body: in a higher way, in greater power than he appeared in the flesh. He that believes in me, greater works shall he do then I do, because I go to the Father. There are two things required in a witness; faithfulness and knowledge: There wanted nothing of faithfulness; there wanted of knowledge in Christ: he grew in knowledge: Christ in us doth know all things: Therefore be not cast down though thou dost not yet know all things. Upon this account it is that John takes off the new man, and the spiritual man from sinking into sorrow, upon the judgement he passeth on himself: He that is in thee, is greater than thy heart, and knows all things: Judge nothing before the time till the Lord come: and if Christ in that pure nature was not ripe to pass a judgement, wonder not that we cannot do it in this corrupt nature: I bear not witness of myself saith Christ: I judge not my own self: he that judgeth me is the Lord, saith Paul: If I bear witness of myself, my witness is not truth: There is an other that bears witness, and I know his witness is true; And who is this other? It is the Father ver. 37. The Father himself that hath sent me, he beareth witness of me; Christ lays by all testimony but this. The fathers and all testimony except the Father be in it, to give us settlement and assurance, fall short: For none knows the Son but the Father: and he to whom the Father reveals him: Thou art Christ the Son of the living God. Blessed art thou Simon: flesh and blood hath not revealed this to thee, but my Father. He that establisheth you together with us is God: There are three witnesses: and these are one: the Father and the Son and the Spirit. And there is nothing more concerns those that profess to know Jesus Christ, then to examine how they came to know him, whether they have had this knowledge by the teaching of the Father. The baptism of john, is it from heaven or from men? So your knowledge, is it from God, or from men? have you received it from your good Ministers, or from your own reason or light, or from the Spirit of the Father? It concerns us to consider this: Let the world Jeer and Scoff, and cry Fancy and Whimsy, and what they will: There is no true knowledge of Christ, nor of the Scripture, but by revelation. It is that the Apostle prays for, That God would give unto you the Spirit rf revelation. All the learned in that only Church of the Jews were all blind, and did not receive Christ: Who were they that received him? they were born of God. If we speak of Consciences testimony, let us remember that it is my conscience bearing me witness in the holyghost: This is the witness of the Father in your consciences: then the voice of conscience is a glorious voice: This is speaking in Christ; I speak the truth in Christ, I lie not, saith Paul, my conscience bearing me witness; he speak in the Father: these three are one, and make up one witness that is true. When it pleased God to reveal his Son in me, etc. Look now what your faith stands in: stands it in the wisdom of men or the power of God? Let every one of us be looking after the power and life of the Father, and of Christ that we may see the Father: he that hath seen me, hath seen the Father, saith Christ to Philip. Let us dwell no more in man, nor upon man, but let us look higher. It is written, all thy sons shall be taught of God: You never come to peace, nor rest, till you come to God, to the Father. As the Father appears more clearly to you in Christ: so you come to true peace, stability, and Settlement; and till ye come to him, ye are like children tossed up and down with every wind of Doctrine; One Sect of men blows this way, another Sect blows an other way: and so we are tossed up and down till we come to know the Father by the Spirit in Christ: We are weary of all Religion, and settle nowhere, till we come to find the rock, to find God: till we come to hear him speak that hath the words of eternal life, that speaks power and life, and not as the Scribes. We never come to put off the old man till we come to hear Christ, and the truth as it is in him. Then we stand firm in all winds that blow and puff: This is to hear the Father: then we put off the old man: Silly women we are, weak and foolish creatures till then: He that establisheth you is God: when shall we cease from man? There is another that bears witness of me, and his witness is true: And when we have his witness, it will satisfy: And we shall know that his witness is true, but the world doth not know him: This is satisfaction to Christ, that he knows the Father, and the Father knows him, though the world doth not know him: but they shall know him to their destruction and confusion, when he comes forth to be revealed, and to be glorified in his Saints; I know his witness is true: I mind not, I esteem not the judgement of the world: Let the world say and think what they will; My witness is in Heaven, and my Record is on high: I mind not, I esteem not the judgement of the world; I know my witness is true: There is the rest of the Saints of God. Men call you before their judgement seats, and you cannot satisfy them: They cannot be satisfied: but your satisfaction is in God: And the world cannot see God: yet the Saints can pity the world in their madness and blindness.  
Now he comes to the testimony of john: Ye sent unto John, and he bare witness of me; but I received not testimony from man.  
Christ humbles himself very low to plead John's witness: He alleges John's testimony against them: They did not own him, but they did own John: They inquired of John whether he was the Christ: John told them plainly he was not the Christ, but he pointed them unto Christ: yet they receive not john's testimony, and so Christ makes it a testimony against them: This is all that carnal Professors get (that do not love the truth) by searching out the truth: they meet with a testimony against themselves.  
See how low God hath put himself; into such a condition that he needeth man's witness: He hath withdrawn himself, and set up the world; While God is in this low state, the world sits in judgement, and the Devil hath the power: But there will be a time when God will come forth without witness: And when he appears he will say, Bring forth your witnesses and your strong reasons. We look what witness God hath among men. How few and inconsiderable were the witness that Christ had in respect of the world? He sent to John a man that had nothing to commend him according to the flesh: Ye have heard of old Simeon, he bare witness unto Christ: And of Hanna an old woman, she bare witness also; But look among the Priests and Elders, the Scribes and Pharisees, Famed, Learned and godly men; and how few were there among them that bare witness unto Christ? How should we long that the witnesses might finish their testimony, when the Lord himself will come forth, that every eye may see him, and all people own him!  
Christ sent unto john, but received not testimony from man; but these things (saith he) have I spoken unto you, that ye might be saved. Here is a people had nothing in their hearts but killing, and Christ had nothing in his heart towards them but saving; And upon this design did Christ travail all the while he was amongst them: There was wheat among the chaff of the world; and all his dealing in the world was to gather the Wheat from the chaff.  
There is no testimony worth any thing but where God appears. Christ testifies of john that he was a burning and a shining light: The face of God shining is day: This day dawned in john: such witnesses we expect, such a Ministry we expect in whom we may see the light and purity of God consuming sin, burning up chaff: The Ministry of God in John, the light of God set up in john, was that which made him a burning and shining light. Do we know such a Ministry or no? It is this only that is to be desired: The Ministry of the Spirit, of the Holy Ghost and fire: This is the Ministry we should look after: We have too long dwelled in men, and languished in men's gifts, and parts, Wisdom and Elocution: Let us be looking after the light and life of God, after God in Christ manifested unto us, and in us, by the Spirit.   

SERMON III.  JOHN. 5. 30. 
I can of myself do nothing: as I hear I judge: and my judgement is just, because I seek not mine own will, but the will of him that sent me.  
TO direct us unto the testimony of Christ that we may rest in, that is the design of this Scripture. The occasion thereof you have heard before.  
Christ had healed a Cripple, and enabled him to carry his bed and walk; and had commanded him to do so, and he did so: The righteous men are offended at it; the literal Jews cannot bear it: Christ is an offence to the religious Professor that is born after the flesh: they say he hath broken the Sabbath, and is worthy to be stoned: Christ justifies his act, and tells them, that what he had done was a manifestation of the Father in him; then they say he is also a blasphemer in saying that God was his father, making himself equal with God: and seek the more to kill him.  
Mark where the literal Jews and carnal Professors stumble at that which is our life, because he said God was his Father. To speak of our union with God, is that which carnal professors cannot bear.  
Christ tells them, though now they would take no notice of that power wherein he appeared, yet they should see that which would make them marvel; for they should see him raise the dead.  
In the words read, he prevents an Objection.  
Object. Ye take too much upon you; what will you raise the dead? Who gave you that power?  
Sol. I can of myself do nothing, etc. I seek not mine own will, but the will of the Father that sent me. Christ doth that he doth in the Father, he doth it not in that creaturely nature he derived from Adam: he lives and walks out of his own Reason and Will as he descended from Adam: He lives, and walks, and acts in the Father; this is that the Gospel calls us to, to live and act in the power of Christ as he lived and acted in the Father. And if ye will know, in a word, what the Gospel calls us unto; it is to be mad, to be besides our own Reason and Will, this isto be mad to men; but it is to be sober to God. The Gospel is nothing else but the bringing forth of Christ in us; it calls us from conformity to the world, and from walking as men, into the life of God. We are called to be transformed by the renewing of our mind, that God might speak and act, and work in us; we are called to conformity to Christ; I can of myself do nothing; as I hear, so I judge, etc.  
To be a Christian indeed, is another thing then it's ordinarily taken for. Is it to come into a form? is it to make a fair show in the flesh? No, it is to be transformed by the renewing of our minds: it is to be brought under the righteousness of God, to be clothed with it, to be brought under the name of the Lord our righteousness.  
Object. In ver. 31. Christ prevents an other Objection: Thou bearest witness of thyself.  
Sol. If I bear witness of myself, my witness is not true. And here Christ runs over divers testimonies, and shows what is the true testimony to be rested in: He lays aside divers testimonies, and directs them only to one, the temony of the Father; If I bear witness of myself, my witness is not true: Christ's testimony as man, though a pure man, yet because he had weakness, is not sufficient: Christ without the Father was not a sufficient witness; to rest on the testimony of our consciences, or on men, though the eminentest among men, yea or on the letter of the Scripture, is not sufficient: Therefore Christ lays them all by; In ver. 46. he comes to the testimony of Moses: Had ye believed Moses, ye would have believed me: for he testified of me: There is no testimony sufficient to settle our hearts that this is he that is Christ, but the Fathers. All testimonies besides that of the Father, need a testimony to themselves; 'tis neither Moses, nor the Scriptures, nor Christ's works can settle our hearts, unless the Father be in them, for they need a farther testimony, even of the Father. We must come to the revelation of the Father by the Spirit, if ever we will be settled.  
Thus far I led you the last time.  
Now a little more concerning John's testimony: ver. 33. Ye sent unto John, and he bare witness of the truth. Joh. 1. The jews sent Priests and Levites to john to ask him whether he were the Christ: and john bare witness unto the truth: He confessed he was not the Christ: but that he was sent to bear witness unto Christ: Christ he received no testimony from man; This is that which Christ presseth here: Christ in us, or in whomsoever he is, he looks above man, he looks not for witness from man, nor honour from man: How can ye believe that seek honour one of another, and seek not the honour that cometh from God alone? Concerning the testimony Christ gives of John ver. 35. he was a burning and a shining light, and ye were willing for a season to rejoice in his light; I shall speak something of this.  
john bare witness unto Christ, and bare witness by pointing him out: John had a clearer manifestation of Christ in the flesh than any that went before him: and so his witness was with more power: He was a burning and a shining light: John was (a) light, but he was not (the) light: john 1. 8. The same came to bear witness of the light. He was not that light, but he was sent to bear witness of the light. He was the light, and he was not: So far forth as he was a witness of it, he was not it: He was of the body of light, of which Christ was the head: He was not the light, in the clearness and fullness of it, but he was the light in a degree; It was the true light that shined in him, and in that light he saw and showed forth, and witnessed it unto others: There is no discovery or manifestation of Christ, but in Christ. Christ calleth his disciples the light; Ye are the light of the world: So he calleth john a light; but yet the least in the Kingdom of God is greater than john; John Baptist was the conclusion of that administration that went before Christ in the flesh: He was a light, a burning and a shining light: He did partake more of the Divine Nature then those that went before him: He saw Christ at a nearer distance; he burned, and shined more, and this burning and shining was nothing else but the Divine nature: The truth is, there is no true Prophet, no true testimony given of Christ, but by those that see him: And the nearer to him, the clearer sight of him, the more clear and powerful is the testimony that is given of him: That testimony that is given to him by those that do not see him present and come, is not indeed a testimony to Christ, but to Antichrist: He is such a Prophet as Balaam was, that had nothing but Notion; He was a lying Prophet that complied with the world for a reward: And whosoever take upon them to be Prophets, and do comply with the World, are lying Prophets as he was: All true Prophets that Prophesied of Christ, saw him, and he was in them: Abraham saw my day (saith Christ;) and 'twas Christ himself that preached in the days of Noah, as Peter hath it: But john was much above the Prophets, seeing Christ at a nearer distance than they did: A Prophet (saith Christ) Yea, I say unto you, and more than a Prophet. john made a greater noise, a greater stir and bustle in the world than the Prophets before. They came forth with power, but they witnessed in sackcloth in comparison of john. The Prophets before john had nothing like that respect that john had: There went out to him all judea and Jerusalem: Yea the Saduces and Pharisees went out to him: and yet see how he takes them up! O generation of Vipers, who hath forewarned you to fly from the wrath to come? See how he deals with Herod: With what Majesty; that its said Herod feared him; They were dazzled at his light, and scorched with his fire: He was the greatest before Christ: He came in the Spirit and power of Elias.  
There are witnesses to Christ in the flesh, and there are witnesses to Christ in the Spirit. There are witnesses to his first coming in the similitude of sinful flesh: and there are witnesses to his second coming without sin to Salvation; And the nearer to him, the clearer sight of him, the more transformed into his Image, the more powerful will be the witness: He that is a true Prophet, or a true witness, doth not only tell us of truth or of Christ: but he doth appear truth and appear Christ: Here is truth, here is Christ, here is the Spirit. There is no true Prophet, or witness of Christ, but he seeth him come. But What! is Christ come? He is come, and he is coming; The hour is coming and now is: He is, and he was, and he is to come: He is come the Lamb slain: and he is come the Lion of the Tribe of judah: So far forth aswe are true witnesses, we see him amongst us, we can point him out, This is Herald We see him in Faith: Christ dwells in our hearts by faith: We see him in hope, Christ in you the hope of glory: We see him the wisdom of God, and the power of God: We see him such a one as cares not for man: Master, we know that thou art true, and carest not for any man's person: We see him one that takes away sin: It is he that is our righteousness and holiness: It is he that is the true light: It is his day coming that shall darken the Sun, and the Moon: It is he that makes the whole Creation to shake; It is he that commands Devils and Hell, Principalities and Powers: In that degree we see him, and have communion with him, in that degree we witness to him: He is coming, and he is come without sin to Salvation: He is amongst us, and in the midst of us; and if you see him not, if you know him not, it is because you are in darkness.  
He is come, and john is come that bears witness of him: Who is john that bears witness to him? He that calleth you from man to that one Master: He that is decreasing before him, and rejoiceth in it: He that is dying into him, and seeking to rise in him, that is sending all Disciples to him, and confessing him, and professing that all were Thiefs and Robbers that went before him, that had drawn Disciples after them.  
That Ministry that is calling us off from man, from the glow-worm light of this Creation, from man's parts and gifts into the Spirit, that's the Ministry we should look after.  
This same john came out of the wilderness: He came not in a fleshly garb. He came not in that which commends him to man: He feared not man, nor his terror: He cared neither for Herod's glory, nor the Pharisees applause: He was leading men above the excellency of this creation, and bidding them look beyond it: He comes not into the Ministry upon the old account, by the way of Succession or Election by man's laying on of hands, or call of Churches, but by the Spirit; He comes of the Priesthood, but not in the ordaining way: When his parents were old, when their bodies were dead, when his Father was dumb, when man's Ministry had been tried, than he comes forth, not in the wisdom of man, but in the power of the Spirit; He comes out of the wilderness in Spirit: So Christ is among us in the Spirit: These are the mighty witnesses, and this is that which makes them mighty: Seeing of Christ: This is the Ministry we should look after: Look after such witnesses, and look to be such witnesses: to be seers indeed, and not in a bare notion as Balaam was: to see him in us, and ourselves in union with him: to hold him forth, to hold forth the truth, to hold forth righteousness, and to be able to say, Here it is.  
The Ministry of those that profess themselves the Ministers of Christ, and yet do not see Christ, the world takes hold on it, and runs into it, and so it comes to nothing.  
The Ministry of those that see Christ by the power of Christ, doth stop the mouths of Mockers and Scoffers that say Where is the promise of his coming? Why, he is come, and he is coming: That is the true Ministry that sees him; and this is that which will grow exceedingly terrible to the world: This is such a Ministry as the world is not able to stand before; As Christ comes nearer, so the Ministry of the Spirit will be more burning and shining; more dazzling and tormenting to the world; and if any oppose it, O what burning and tormenting then! Burning and shining is the demonstration of the Spirit and Power: The Divine nature in us is that fire from the Altar that never goeth out: That fire that shall change our vile bodies, and make them like his glorious body: that fire that shall put out and darken the glory of the world: And that is the reason of the Eclipse of the Sun, which Naturalists cannot find out, the greater light coming: the Lord himself, the Sun of righteousness appearing, the light of gifts, of parts, and of natural reason presently disappears and vanisheth; They are but as the light of a glow-worm to the Sun.  
There is a fire of passion kindled by the fire of Hell: The fire that Sampsons' Foxes carried away in their tails, as it's said: Wickedness burns like a fire: The fire of the Spirit puts out this fire.  
A burning and a shining light: The manifestation of God in his servants is fire and light: its burning and shining; and the nearer God approaches, the hotter the fire, the more shining the light.  
Burning and shining; In burning there is great suffering, there's torment, there's slaying, and offering up, there's assimilating; In shining there's light, Quickening, Comforting, Directing; and there's Majesty, and Glory, and all the burning of the Lord comes forth at last in shining and Glory; There is no shining without burning: The day of the Lord burns like an Oven: And he shall sit as a Refiner of Silver: The trial of your faith is much more precious than Gold: The manifestation of God, the Ministry of the Spirit, is full of variety of operation; Killing, Saving, Tormenting, Refreshing; We are the savour of death unto death to some, and the savour of life unto life, to others: We should look what acquaintance we have with such a Ministry: with burning and shining light; Whether we have dealt with fire, with burning, and whether through that we have come to know what belongs to shining: There is the Divine nature to be brought forth bright and shining: The world's part is to be burnt and dazzled; the Christians part is to have flesh consumed, and the Divine nature to come forth in glory; If any be in the fire, let them hope to shine: Have ye that in you that will endure the fire? When I am tried I shall come forth like gold; 'Tis the righteousness of God only, not of man that will endure this trial: 'Tis the Divine nature only that can stand before devouring fire, and everlasting burnings; When this day breaks forth, all the righteous pharisees and Formalists, will be found to be the sinners in Zion that are afraid.  
This manifestation of God is terrible to the world: It is a marvellous light: He hath called us out of darkness into his marvellous light; It is not the light of this world; It is another Spirit then that of this world. The world marvails at it, and despises it, because it is death and destruction to them: For a while they Master it, but at last it prevails against them, and they see there is no standing before it.  
In Low manfestations of God, the people of God appear as Incendiaries, and are so indeed. This old world is to be purified by fire, as the other was by water; How was Herod scorched and dazzled with this fire? The world prevails against it for a while, and beats it down, and then it riseth higher and higher, till it prevail over the world: Christ appeared in fleshly eyes there, and riseth again in Spirit; and after a long apostasy is rising again the second time. If we be of God and have the Divine nature in us, we shall rejoice not only in the light but in the fire: They shall glorify God in the fire.  
Ye were willing for a season to rejoice in his light; Let us a little consider of these words: Ye were willing for a season to rejoice in his light; the light did in part please you: there is some compliance and closing of carnal hearts and worshippers, with the spiritual Ministry and true appearance of God. The world strikes in for some time into the way of Christ, and the appearance of God; Herod heard John gladly, and reform many things; he liked the light well, but he could not endure the fire; there is that which is held forth in the spirit, that pleaseth the natural man; salvation, and glory, and eternal joy; but when they hear of going into the fire, and what they must part withal, then with the young man, they go away sorrowful: The stony ground sets forth a sort of people, that hear the word with joy, but because they have not much root, they are scorched and burnt up by the Sun of persecution, and wither away; many take up the profession of Christ, and when they hear of salvation and glory, its good news to them: but when they hear what it will cost them, that all must come through sufferings, and offering all to death, that they may receive all again by a Resurrection, this they like not, and so fall away; for a little while they can bear God company, but so soon as they see the cross in the way, they turn aside.  
There are some lusts and corruptions that some men are not inclined to; while the fire of God comes forth against these in others, they are well enough; while God comes forth against some sort of men, they can bear well enough; while John came forth against the Sadduces and Pharisees, Herod liked it well: but when the fire of God breaks forth against their own lusts, as against Herod, It is not lawful for thee to have thy brother's wife, they can bear no longer.  
And there are lusts that fight one against another, for there is enmity in Hell; when the fire comes forth and fights against a lust in another, we like it well, but when it strikes at our own lusts, we cannot bear it.  
And sometimes we fall out with the world, and are tired in the greatness of our way; and then we can entertain something of Christ, and of truth.  
Worldly men can go along with Christ for worldly designs; but if their design be spoilt, no longer walking with Christ.  
It concerns every one of us that have taken up a profession, that are complying with such a Ministry as we look upon to be a Ministry of the spirit, to look inward, and to consider whether we have the love of the truth in our hearts; whether we are able to bear the charge to the journey's end, and to hold out in all weathers. There are many builders that lay a foundation, but they are not able to go through with the charge of finishing. These are foolish builders, that expose themselves to laughter and scorn.  
Ye were willing for a season to rejoice in his light, in the manifestation of God through John, but it was only for a season; here was not the love of the truth; here was not the divine nature; here was not that which will abide, therefore it was rejoicing in the light only for a season; how doth it concern us to look whether we have the love of the truth in us? whether we have the testimony of the Father, that we love the truth? There is a Jew that is one inwardly, and there is a Jew in the spirit: there was a Jew that was one outwardly in the flesh: that which is for a season only, is because it wanteth root: there is a Christian indeed, and a Christian only in appearance and show; what a goodly show doth the Corn on the stony ground make? but when the burning comes, it withers away; when the Sun of persecution ariseth, such shall be discovered; how hard it is to know a Christian indeed, until the fire comes, until the salt comes, Every man shall be salted with fire, and every work shall be tried by the fire; How doth it concern us to see that we have our foundation in God, that we may be able to stand in that day? We may be great and glorious in man's eye, and yet in the day of the Lord prove no better than chaff or stubble, that the fire takes hold on and consumes; what discoveries have we daily of rottenness in professors; and as this day appears more, so there will be greater discoveries.  
You have such and such marks and signs, but they are things that need a testimony to them; the Apostle John speaks of that testimony, The love of the brethren: but it comes at length to this: We know that we dwell in him, and he in us, by the spirit that he hath given us.  
Ye were willing for a season to rejoice, etc. Willing and rejoicing; how like is this to the spirit? as if the day of God's power had been amongst them, to make them willing; but when that day comes, it will bring us to eternity; how many be there, that have been willing and rejoicing in Christ, but now their season is gone? Consider whether we are for a season only, or whether we are for ever? Whether we are not only for the light, but for the fire? Christ is yesterday, today, and the same for ever: It is a pitiful thing to be only for a season: better not to be at all, and never to have known the way of righteousness, then to be but blazing Stars and Comets, and at last fall to the earth: with what confusion of face shall they be thrown down, that shall stand up at the last day, and say, Lord, have we not preached, and prophesied, and cast out devils in thy name? when he shall answer them, Depart from me, I know you not; he that is right in Religion indeed, is growing and increasing; he is as a Tree planted by the River's side, that brings forth fruit, and whose fruit remains.  
If Christ be in us, he grows up in us, and we grow up in him; being rooted and grounded in love, we grow up into his fullness, till we be filled with all the fullness of God.  
Ye were willing for a season; ye were professors for a season, Christians for a season, the people of God for a season, and some for one season, and some for another season; now lifted up to Heaven, and by and by thrown down to Hell▪ this is a miserable case; better never to have known the way of righteousness, better to have continued in our natural estate without making profession at all, then to shine for a season, and afterwards be cast into outward darkness, where shall be weeping and gnashing of teeth.    

The Invalidity of Church-censures, where Christ is not judge.  

SERMON. I.  1 COR. 5. 1, 2, 3, 4, 5. 
It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.  
And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.  
For I verily as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed.  
In the name of our Lord Jesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord jesus Christ,  
To deliver such a one unto Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord jesus.  
HEre is a foul sinner among Saints. And he that is a sinner is also a Saint. Here is the whole company of Saints leavened, they are sinners by partnership; All in carnal security, all of them in high conceits of their good estate. Ye are puffed up (saith he) in the second verse.  
2. Here is that which Saints should do in such a case; When the corruption within doth break forth in such a manner, what should they do? should they talk it about? [It is reported commonly.] should they trumpet it out? Or what should they do? should they rail? should they scorn? should they throw stones? Nay, but the Apostle tells us here, they should mourn. Ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.  
And thirdly, the Apostle is showing them, that by right mourning, there will be power obtained to get free from this evil. To save our selves, and to save sinners by destroying of sin. The Apostle, he was a mourner, as it is plentifully expressed in 2 Cor. 7. And had obtained power of God to come forth against this corruption and sin that was broken forth, even to cast it out. This he expresses in the third verse. For I verily as absent in body, but present in Spirit, have judged already, as though I were present concerning him that hath done this deed. He had gotten a power of judging: It was a power, I have judged already.  
Object. And if that Objection should be made. He was absent and not present; Absent in body (saith he) but present in Spirit. I have judged already.  
Sol. The Apostle by the Spirit foreseeing that the Church (the Saints) here should partake with him of the same power to judge this sinner, by humbling themselves before the Lord, he summons them unto mourning, then calls them unto judging, and shows them the assistance they should have▪ He shows them his assistance, and shows them the common assistance of him and them: They should have his Spirit, ver. 4. and he and they should have the power and assistance of the Lord jesus; In the name of our Lord jesus Christ, when ye are gathered together, and my Spirit, etc. You see the General scope: Let us now consider the particulars in the Text. It is commonly reported that there is fornication amongst them, etc. Sin among the Saints? Fornication, Fleshly uncleanness? this may seem strange, to find this in a Church, to see this break out in a Saint! 'Tis true, a Saint he was, but this was no piece of his Saintship. You may think it strange, but it is only strange to them that have not seen the whore that is in their own hearts. Filthy base uncleanness among Saints, what a sight was this? Such as is not once named among the Gentiles (saith the Apostle) not named in any way of honour: not named in any way of good report: This to be brought forth in the sight of the Sun! A tent spread in the face of the Sun! Acts not fit to be named: Such as he is ashamed to speak of.  
Many things might be observed from this first verse; As that first of all, touching common fame: It is reported commonly.  
Doct. Those Saints that are wise, will have as little to do in common fame as may be: And what they receive by common fame, let them bring home to the parties concerned, as the Apostle doth here; It is commonly reported, saith he, The Apostle doth not trade in this business; What he meets withal he brings home to the persons concerned. We have experience enough in these days what common fame is, what report is: I shall not speak of that.  
Touching the sins of Saints, that also might be spoken to.  
Doct. 2. That there is the same corruption, the same corrupt nature in a Saint as in others. It is true, As we are Saints we partake of the Divine nature: but there is the corrupt nature also. There is the flesh as well as the Spirit. If the Spirit be asleep, if God give Satan Power, and say to him, as he did once, Go, and be a lying Spirit in the mouth of ahab's Prophets. Go, and be an unclean Spirit in such a ones heart: What mischief may he not do? If God withdraw, and let Satan out against David; What a condition is David in? what befalls the poor Corinthian here? he was a Saint indeed, but a Saint besmeared with sin. God hath many glorious designs in such a desertion, in such a temptation.  
Reas. For by this he doth make Gins, and Nets, and Snares, and stumbling blocks unto the world, wherein being catched, and broken, they fall, and never rise again.  
Doct. 3. Further we might see here from that first verse how there is a civil righteousness among the Gentiles: Even Gentiles and Heathens, they do keep themselves free from gross carnal actings: they are free from gross defilements, all the filthiness lieth within: There it lieth hid till temptation draw it forth.  
Doct. 4. And this also is to be taken notice of, that abstaining from outward, gross, filthy actings, will make us no better than the Gentiles. If our righteousness be only an abstaining from outward gross acts, it will be no better a righteousness then the righteousness of the Gentiles, and of the Heathen. There is all filthiness within, but it is restrained and comes not forth. Oh, How doth it concern us that we be not found worse than the Gentiles! When that which is within breaks forth in all filthy, and beastly, and abominable practice, this is to be worse than the Gentiles. We are no better than the Gentiles if we outwardly abstain; We are worse than the Gentiles if we let these corruptions break forth. Such Fornication as is not once named among the Gentiles.  
Doct. 5. And here we see how it lieth upon Saints to possess their vessels in sanctification and in honour. It lieth upon them, and there is a Law for them as well as for the World. The difference is, that the world hath a Law upon them from without, an imposition: A Saint, if he be a Saint indeed, hath the same Law within; the Law without only restrains; the Law of the Spirit of life within it crucifies, it mortifies, it kills the very root of sin.  
Object. To those that say they are not fleshly in fleshly lusts;  
Answ. We have this to say in way of answer.  
1. Some say so and discover the contrary; and some have said so, and have had a discovery of the contrary in their own hearts.  
2. Again we say that we have no experience of any such thing.  
3. We say that there is a Spirit that discovers and judges, and therefore let them that say so look to it: When this same Spirit shall come forth in us, we shall be able to judge: till than we are silent.  
I conceive there be two sorts of Ranters in the world; one that comes forth in all fleshly beastliness: another that comes forth in scorn, and disdain, insulting and lifting up themselves upon that occasion. Let us wait upon God to be delivered from both these. That for the first verse.  
What is to be done, when boils and blains do break out, when such corruption and filth is discovered? Le's consider that. What shall we do? Shall we reproach? Shall we throw stones? Shall we insult? Shall we despise? Shall we judge? He that hath the Spirit, let him judge. As concerning the outward acts, let the Magistrate do his duty; but he that judgeth, let him see that the beam be first pulled out of his own eye: let him see that the whore be judged in his own heart and burnt there. He that is without sin (saith Christ) let him throw the first stone. What then is to be done? the second verse of the Chapter shows us: and shows what these Corinthians evilly did. They were puffed up, (saith he) and have not rather mourned, that he that had done this deed might be taken away from among you. Mourning is the effect which such discoveries should bring forth in Saints hearts. The sin of this person was a sadding thing, a sad spectacle; Mourning and confessing the root of that evil in their own Spirits, all that baseness and abominable filth in their own hearts, should have been the fruit of this persons fall. I know that in me (saith Paul) that is in my flesh dwells nothing that is good. This is that that is to be done, mourning and making out for the Power of the Lord Jesus, that this evil may be judged, and that there may be no more of this abomination committed amongst them.  
But you are puffed up, and have not ratherer mourned: You are puffed up. After we have looked upon this same filthiness that is broken out in one Saint: come and let us see sin in the power of it, and seizing upon the whole congregation or Church. There is the Devil among you, and you are proud, high, puffed up. High conceits you have of your own excellency, of your good estate. We see how Saints may fall asleep in carnal security, be lifted up in pride, blown up with vain puffs, and swelled with wind, with conceits of goodness and excellency of that which is not; made drunk, and intoxicated with high high thoughts of their excellent condition, when as death and hell are among them in great power: Here is the filthiness of hell among these Saints, and yet they are puffed up; what a glorious congregation are they? in what an excellent state are they? Ye are puffed up. The Apostles is expressing the workings of their hearts in the Chapter before this, 1 Cor. 4. 8. Now ye are Full, now ye are Rich; Ye have reigned as Kings without us: Ye are wise, ye are strong, ye are honourable; as 'tis in ver. 10. These were the conceits they had of themselves. You are puffed up; Carnal security, pride among Saints; a whole Church, a whole congregation covered over with it, drunken with it, not one of them awake Not a wise man among them, as saith the Apostle in another case, What is there not a wise man among you? Not one that hath his wits about him? all dead and senseless of Satan's stratagems that had brought forth such lewdness and wickedness in the midst of them. Thus you see Carnal security, and pride among Saints. There is a spiritual security, security in God: and there is a brave height of mind, boasting of God when 'tis in truth: But this same pride is when there is conceit of that that is not. My soul (saith David) shall make her boast of God, and the humble shall hear thereof and be glad. The new man's security, and the new man's glory! O that's excellent, that's sweet. But here was fleshly security: flesh exalting itself in conceits of the Spirit: The Devil transforming himself into an Angel of light: and in this state and condition what wonder is it if the Devil work at his pleasure. In such Mists, and Fogs as these, the Devil brings into our hearts, and Congregations, all manner of filth and baseness that can be expressed or thought of. Fornication not once named among the Gentiles, brought into a Christian congregation.  
Use. This calls upon us not to trust to our own hearts; He that doth so is a fool, saith Solomon. And if we walk in Churches and Congregations, le's not rest there as many do who look upon themselves, and think now they are safe, now they are secure, they are in a Church, they have many eyes to watch over them, they have Shepherds and Overseers. We may be all Overseers, and all overseen, all asleep. The wise virgins slept. Take heed of carnal security; When we see no sin, and feel no evil, 'tis carnal security, 'tis the Devil's peace; When we see no sin, and are not either complaining of sin, opposing sin, fight with sin, or else chase it, driving it before us, 'tis carnal security, 'tis the Devil's Cradle, 'tis the Devils Bed.  
Be not highminded (saith the Apostle) Let him that standeth take heed lest he fall. There be many say we are Kings, and we reign! O how excellent is our estate: This is the voice that is heard in many Churches, in many Congregations, when Paul stands by that hath the Spirit of God and saith, I would to God it were so: I would to God you did reign indeed, than we should reign with you. There is a worldly and fleshly walking in Church-fellowship; The Devil gets into that form, as he hath got into all others. We will be wise to the world, and yet we will be in a Church, as the Apostle hath it in ver. 10. of the foregoing Chapter; You are wise in Christ, strong in Christ, you are honourable. This is that that is too too much seen in Churches and Congregations. But we (saith the Apostle) are fools for Christ's sake, we are weak, we are despised, and are content to be so: 'Tis Christ's cross that we bear, and we can rejoice in nothing but in this, that we are fools, that we are weak, that we are despised; But we shall appear honourable. When Christ shall appear, we shall appear with him in glory.  
Saints may fall asleep, fall into carnal security, be puffed up with pride, and so be under a great power of the Devil, a great Snare. It may be any Saint's case; it was a whole Church's case here, and a Church that was gathered by the Apostle: Is there not need that we should watch? Watch and pray that you fall not into temptation. Is there not need that we should watch one over another? Therefore it is that Churches and Congregations are gathered, that there may be watching; that some may be awake while others sleep. But see here what watchmen are if the Lord do not keep the City. The Congregation of Saints are the City of God. Here are men, watchmen, and all the City asleep, all intoxicated, all drunken, and lying in carnal security; the Devil and sin and death are walking among them, and they are not sensible of it. 'Tis a sad thing to think of, that there may be, and are Churches that are gathered together that they may laze and drowse together, that they may nourish one another in carnal security, strengthen one another in the world, and in the flesh: that thinks 'tis enough there is a form of Godliness, that we are in Church-fellowship; and so lie down together and sleep, and 'tis a sad thing. I have no quarrel with Churches, or any form, but such as have not the Spirit in them. Here all are asleep, asleep in death: You are puffed up when you should mourn: and here is Paul, he mourns so that he wakens them all, he obtains the Spirit of God, comes forth to them in the Spirit, wakens them, and raiseth them up in the Spirit, to take vengeance upon Satan, upon this sin, upon the flesh in this incestuous person: Deliver him to Satan for the destruction of the flesh.  
Ye are puffed up, and have not rather mourned. Mark here how the Apostle charges the whole Church and judges them: and they being judged, he brings them to judge this incestuous person; And indeed there is no man fit to judge till he hath been under judgement himself. Ye are puffed up. First he arraigns' them in the Spirit, judges them, brings them all to mourning, and then he takes them up with him into the Judgement Seat; and so they deal with this incestuous person; they deliver him from Satan by delivering him unto Satan. They deliver him to Satan for the destruction of the flesh.  
Another thing worthy our thoughts is this; That there may be a partnership in sin: We may be defiled by other men's sins by partnership, by a partaking. Partake not of other men's sins, saith the Apostle to Timothy. There is a partaking of other men's sins while we see them, and are senseless of them: We partake in them by any compliance or suiting with them. You are puffed up (saith he) and have not rather mourned. (q. d.) There is such a person among you thus defiled, and you are not ashamed. Here is the Corinthians sin, and whole Church's sin; as 'tis laid to the charge of the Princes of Judah, Jer. 36. 24. that when the King did cut the Roul that Baruch had written from the mouth of Jeremy (which was the Prophet of the Lord) the Princes they looked on, and none of them rend their garments; None of them were sensible of that contempt and rebellion against God. The Apostle to the Ephesians chap. 5. calls upon us, not to have fellowship with the unfruitful works of darkness, but rather reprove them Mat. 18. 15. This is that which our Savour expresses when he speaks of a brother offending.  
Quest. If thy brother offend thee (saith he) what's the meaning of a brothers offending? What is it? If he hath done thee any hurt, or wronged thee.  
Answ. Nay, but this same offence by a brother is a brother's sin: And this doth appear plainly by that that Christ commands; If thou hast told thy brother and reproved him, and so hast wrought upon thy brother's conscience that he is convinced, thou hast gained thy brother. So that the sin of a brother is an offence and a wounding unto all the brethren, if they be awakened, if they live (at that time) if they be not asleep, as these Corinthians were: If they be not in carnal security, and intoxicated with pride, they shall feel a wound in his wound, they shall find a loss in his loss; therefore he saith, if he shall hear thee, thou hast gained thy brother. He doth not speak of any outward wrong for which men go to Law to recover them Right: but when there is a sense of the wound and suffering of him that sins in thee, there is a sword that pierces thy soul while it enters into his; and so when thou shalt in the Spirit of God go forth to recover him, and shalt be successful, thou hast gained thy brother, and hast taken off the offence from thyself.  
This same offence by another's sin: this same sense of another's wounding himself, and hurting himself, is that the Law of love calls for. We are all one body, all the Saints live one life; and so while one is wounded, all are wounded, if life be not buried in us. If we do live indeed, we shall find our life hurt in another's hurting himself. It is the life of God that is in the Saints, and when one suffers all suffer. There is a partnership in others sins by not taking notice of them, by a senselessness. You are puffed up (saith the Apostle) and have not rather mourned.  
And this is that that concerns us to mind; We are for the most part narrowing sin, making it as straight and as little as we can, to reach as little way as may be; this is a way flesh hath, to wash itself, to clear itself, instead of fetching the blood of Christ to destroy it; But here we see our own sin may lie upon us, and another man's sin also; We may partake of sin while that a brother sins, and we are senseless: while we are puffed up, and do not mourn, while we are senseless of a sin committed by a brother, it is a sin upon us. You see then whas it is to have our hearts lifted up in pride and insulting, when we see a brother sin. There is many a ones Religion is nothing else but insulting upon others faults. God, I thank thee I am not like other men, nor as this Publican. Many a man is a brave man when he sees another man base and vile. We should carry ourselves in the flesh as one with all flesh. We should carry ourselves in the Spirit as one in the Spirit with all the Saints. Who is weak (saith the Apostle) and I am not weak? who is offended and I burn not? Look upon Jesus Christ, let him be our pattern. He bore our infirmities and took our sickness. Therefore look if you can find Jesus Christ in you, that compassionate high priest that will not go by the wounded traveller as that Priest did in the story of the Gospel. Look for Christ in you; Know ye not that Christ is in you? Prove yourselves whether ye be in the Faith. Look for this love and this compassion; Look for the sufferings of Christ to be made up in you. We must lay down our lives also for the brethren, as John hath it. All this I do for the Elects sake, saith the Apostle. Here is Christ in the Apostle; I fill up the sufferings of Christ (saith he to the Collossians) wherein I suffer trouble as an evil doer; Wherefore I endure all things for the Elects sake. Be not partakers of other men's sins: There are many ways, and this is one, while we see sin break forth in our brethren, and do not take notice of it, are not affected with it, do not mourn; and so we neglect to gain our brother.  
But there is a third thing that I would commend unto you at this time; and that is, That godly sorrow and humiliation for sin, is that by which spiritual persons, waiting upon God, do receive power from God, to discharge their own hearts, and their Congregations from sin and Satan. You are puffed up, and have not rather mourned, that he that hath done this deed might be cast out from among you. 'Tis mourning that doth it. It is not stoutness or resolution, any thing of man that doth it; But it is the power of God which comes into humble souls. Godly mourning and humiliation is that that doth bring forth power to reform our own hearts, and our congregations. The proof of this was abundantly seen among the Corinthians, as you shall see in the 2. and 7. chap. of the second Epistle, where we shall read of the Apostles mourning upon this occasion; how by him and his Ministry of the Spirit all the whole Church was brought into mourning; and how by this their mournning the Spirit of God came forth in them in power and light, and so they did rid themselves of this evil that was among them: This incestuous person was delivered unto Satan, and there he left the flesh behind him: he left sin behind him: He left the Devil with the Devil: He was delivered unto Satan, and so Satan was destroyed in him. Satan was sent to Satan; the Devil was sent to Hell, and the Spirit came forth; and the Saint was saved in the day of the Lord Jesus. The light and power of God was among them, and came up among them, which enabled them to renounce themselves, their own strength whereby to deliver themselves from that evil; And so God he owned them. And the Apostle writes to them in the second chap. of the second Epistle, that they would comfort that person they had delivered unto Satan. You ought now to comfort him, you ought to restore him: For by this spiritual humiliation and mourning, they had power from God, both to deliver up the sinner, and restore the Saint. You ought to comfort him, lest he be swallowed up of to much sorrow.  
This same godly sorrow is the travail-sorrow Christ speaks of joh. 16. 20. You shall have sorrow▪ but your sorrow shall be turned into joy. A woman when her hour comes, is in sorrow, but then she forgets all, because a man child is born. Thus the man child is born, the Spirit comes forth, and Christ comes forth in us by Godly sorrow, by humiliation in the Spirit. We see the proof of this here. And this same sorrow, this spiritual humiliation is nothing else but the reviving of the holy seed in a Saint: 'Tis nothing else but the new man's quickening: nothing else but Christ quickening in us; who being quickened, and seeing himself to be clothed and compassed with such filth, he cannot bear it, he cannot endure it; He mourns, he cries under it, he will never be at rest or quiet until he be delivered▪ and God is at hand to deliver him and to rescue him. This same Godly mourning, it is upon the quickening of the new man in us, of the Spirit in us, which will not suffer nor endure iniquity; it lusts against the flesh, the Spirit lusts against the flesh.  
Quest. You read of the Prodigal how it is said, he came to himself. What was that, he came to himself?  
Answ. This new man, this Divine nature, this holy seed, that was carried away in flesh, in sin, where 'twas dead (as it were) now is quickened: he comes to himself, he cannot endure to be in this state any longer; he falls into a deep mourning, a deep sense how sad his condition is, that here he should serve swine, serve lusts, that he should be so far from God: He remembreth he hath a Father, considers that he hath bread enough at home, and here he is in drudgery, hunger and thirst: have I not a father (saith he)? I'll go home to my Father. He came to himself. This is the quickening and awaking of the Spiritual Seed, the new man, the new creature in us, that is born of God, knows God, and can never be at quiet as long as flesh and sin do reign; It lusts against the flesh. This mourning brings in power from God whereby to discharge itself from the evil that oppresses it. Godly sorrow (saith the Apostle) works repentance unto Salvation, never to be repent of. In spiritual mourning, there is a kind of dying of flesh, and denying of flesh, an owning and honouring of God. The man goes out of himself; I am undone. He goes out to God; Crying, My destruction is from myself, but in thee is my help. I am not able to deal with these enemies, with Sin, Hell and Death: Now help me Lord. This is the travail of the Soul with Christ until he be form in us. Spititual mourning, Godly mourning, it is the mourning of the Spirit in us, with sighs and groans not to be expressed. There is worldly mourning, and there is Godly mourning. There is flesh's mourning, and Spirits mourning: Flesh's mourning is for Affliction, for trouble: Take away this plague (saith Pharaoh) The Spirits mourning is for sin. I have done foolishly, take away my sin, saith David. Flesh's mourning is sins mourning, it would be delivered, it would not be plagued: The Spirits mourning is against sin: take away the plague of the heart: Spiritual mourning is, to lament after the Lord. 'Tis said of the children of Israel, They mourned after the Lord, 1 Sam. 7. towards the end of the chap. This is what the new man doth, the Spiritual man, the heavenly man in us, the new creature when he is awakened, when he is quickened, which indeed is the conversion of a sinner, the awakening the new man in him; and this new man being the seed of God, cannot endure to abide in filth, in the dark, but is making out, making from whence it came, making to his Father, making unto God in mourning, in a deep sense of its wretched condition in darkness, in weakness, in the power of lusts. O miserable man! who shall deliver me from this body of death? I thank God through Jesus Christ? Here was a mighty proof of the Corinthians delivering their own hearts, and delivering this person, that the Devil had much power over. I had an intent to have enlarged this further, but I will rather break off, and may go on at another time.   

SERMON. II.  1 COR. 5. 1, 2, 3, 4, 5. 
It is reported commonly, etc.  
HEre is a great and foul sin, that doth veil a dear Saint: a sin not named amongst the Gentiles; such a sin as the Gentiles are ashamed of, is found in a Congregation of Saints. It is there, and they do not see it, nor take notice of it: they are all asleep; the whore hath put her cup to their mouths, and they are all drunken with the world and pride. Ye are puffed up, and have not rather mourned. That is it we were upon in the morning, That security and spiritual drunkenness may befall Saints. The devil may get in among them in the basest practices, and they not take notice of it, but dream of righteousness and glory.  
This Church were all asleep: Saint Paul he awakens them, he mourns and awakens them: he comes to them in the spirit, and sets them a mourning, and so they go forth together in the power of the Lord Jesus, and quit themselves and this poor deluded soul among them from the snare of the devil.  
The Apostle before he brings them to judge this incestuous person, he judges the whole Church, and brings them to judge themselves; and that is it that must be; first we must be judged, before we can sit in judgement. Before we come forth in the judgement of the Lord against others, we must be brought before the Tribunal of the Lord. The Apostle charges the whole Church with sin, and delivers them first to Satan, and then with them, delivers this person from Satan.  
He shows them, that they are in the snare of the devil, This is to be delivered unto Satan, and this was the delivery of this incestuous person unto Satan: A spiritual discovery that he was in Satan's hands. He was in Satan's hands before; but now the spirit of God came forth unto him by Paul and the Church to discover it to him, and so he was delivered unto Satan, and after he delivers the whole Church to Satan, and after delivers them from Satan, and then goes to work with them to deliver up this person to save him. They were all partakers of his sin, in that they were not sensible of it, but were puffed up. He tells them what did rather become them, what concerned them, and that was to mourn; ye have not mourned rather, this is that you should be found in▪ spiritual mourning. Through spiritual mourning the power of God comes upon the Saints, to discharge their own hearts, and their Congregations from sin and wickedness. This kind (saith Christ) goes not forth but by fasting and prayer. He speaks of a child possessed of the devil. The Disciples could not cast him out, and they ask Christ the Reason. This kind (saith he) goes not forth but by fasting and prayer. By spiritual mourning, by earnest contending with God, by the power of the spirit in mourning and wrestling with God as Jacob did, who had power with God, we shall obtain power against sin. Hos. 12. He wept and he made supplication, etc. You will never have power against sin, unless you have power over God. You will never overcome the wicked one, unless you first overcome God; and God is overcome no way but by his own power, in mourning and supplication; 'tis his power made out, when flesh is denied, and he is owned. 'Tis by his own power his hands are bound. Let me go, saith God; I will not let thee go, saith Jacob, until thou bless me. He wept and he made supplication, as you may see in that fourth of Hosea. This same mourning, out of which God comes forth in power against sin, it is the spirits mourning, the spirit in the Saints, in Sighs and Groans. It is the reviving and quickening of the new man that lay dead in the flesh; who seeing himself thus besmeared, thus imprisoned, thus captivated with sin and Satan, he is breaking out of it; he cannot have rest in that state, he sees he is not at home. Whither am I carried from my Father's house? saith the Prodigal, when he came to himself. It is the travel of the spiritual man, as Christ expresses it, Joh. 16. 20. in which the man-child is brought forth, the spirit, as it was here in Paul and in the Saints, which being brought forth, was able to deal with Satan and with hell, to send Satan to Satan, and hell to hell. What doth hell do in a Saint? What doth hell in a Church? Deliver him to Satan, let Satan go to destruction, it is his place, it is his portion.  
Thus spiritual mourning, or the spirits mourning, is that which brings forth the spirits power, and this sets the soul free, and sets a Church free.  
Now we should look what we can find of this mourning, this mourning for sin, this mourning after the Lord. This is not in flesh and blood to do. All the mourning of flesh and blood is, that sin may be supplied. All the prayers of a natural man are, that his lusts may be furnished: all his mourning and complaint is, when sin suffers; when godliness plays upon sin, than he cries, than he mourns. The spiritual man mourns after the Lord, as 'tis said of the children of Israel, they mourned after the Lord.  
The natural man mourns for Corn, and Wine, and Oil. The Lord speaks in the Prophecy of Hosea, of the howling of the people; Did you cry to me, when you howled for Corn, and Wine, and Oil?  
But that which is the main thing to be observed here, is, that no power, or wisdom of man, or any company of men, any Church, any Rulers, any Elders, can set a heart free from sin, or can clear their Congregations from sin; 'tis God that must do it; and therefore the Apostle saith, Ye have not rather mourned that he that hath done this deed, might be taken away from among you. When that evil is seen in your hearts, and in your Churches, what are you to do? know that you cannot deliver yourselves, you are to mourn until it be done for you: you are to lament after the Lord. O that the Lord would come, that power would come, that he that is great, stronger than the strong man, that he would come! We are to wait for the assistance of Jesus Christ▪ Here the Apostle speaks of mourning, You have not mourned as you should do; you should mourn after the Lord, that he would quit you of this sin, that he would rescue you; in the fourth verse it is plainly set forth, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ. It is not your power, it is not man's power, that shall rid you of the wicked one among you, in your hearts, or in your Congregations, but 'tis the Lord that must do it, and therefore you must mourn after the Lord. If you be of God, you will mourn after him; and you will never be quiet until his power do come down to rescue you, and deliver you. This mourning that you may be eased of the wicked one, shows that it is not in your power. In the ninth of Mark, Christ went up into a mountain, where he was transfigured; he took up one or two of his Disciples with him, and the rest he left below, vers. 14. these Disciples left below, were set upon by the Pharisees and that Sect, to tempt them and to try them, that if it might be, they might have a victory over them, a day of them, now their master was away: They bring to them, a Father with his child that was possessed with an evil spirit, that used him and handled him piteously, that threw him sometimes into the fire, and sometimes into the water; but the Disciples were not able to cast him out; here was great joy and rejoicing among the Pharisees; the Pharisees thought they had had the day; As they were exulting, and baffling the Disciples, Christ he comes down from the Mountain▪ when he comes down, he is told what the business is, vers. 17. O faithless generation (saith Christ) how low shall I be with you! bring him to me. and he cast him out. In this story we may see how ridiculous we shall make ourselves, when we offer to set upon Satan, or deal with sin, when we have not the Lord Jesus with us: we make but sport for the Devil, and sport for the world. There is no going forth, but in the power of Christ. Dost thou see sin? Canst thou go forth in the power of Christ against it? If thou canst not, sit down and mourn till that spirit come, till that power come.  
Sin and Satan are too strong for man, and if we deal with them without God, we do nothing but endeavour by sin to cast out sin, and by Satan to cast out Satan. To undertake any thing against sin, and have not the Lord with us, is altogether in vain; therefore Moses saith, Unless thou go forth with us, do not carry us out hence. To go forth in man's power, in the power of a letter of the Scripture only, it is not safe. God will not be offended with us, if we will not go forth without full assurance of his presence with us. If he give us some assurance, we should desire to have better assurance. It is the power of God in which we must go out against sin successfully. We shall never have rest from sin and Satan, till we cease from our own works. There is no going forth against sin, but in the power of Christ. You ought rather to have mourned, that he which hath done this deed, might be taken away from among you. Look upon hearts, look upon Churches, they are both the Temple of God, the House of God; let God rule in his own house, he hath the power there. The Reformation of our own hearts, and of Churches, it is by the power of the spirit of God. It is not in man to direct his ways. Man is weak, he is corrupt; man and Satan in this respect are one.  
Now the question will be, If there be no going forth against sin, but in the power of the spirit, where is this power that reforms Congregations? where is this Ministry of the Spirit? where are these spiritual weapons mighty through God to cast down high thoughts, and strong imaginations?  
The Answer is, It is confessed that the power of the spirit of God hath been and is yet very little abroad; and therefore we see men go forth against sin and Satan, and effect nothing; they make nothing but sport. There is little savour of life, or savour of death to be seen in the Ministry of men: little binding, or losing; little opening heaven, or shutting heaven; very little forgiving sins, or retaining sins in men's Consciences, we know very little but a noise and a form in these things. Most men that take upon them to do this, they are put to it (because of the weakness of their Ministry, whatever brags they make) to go to the civil Magistrate to back them. This same power of the Lord Jesus, whereby sin and Satan are thrown out of men's hearts, is now but in a very low manifestation, and very rarely appears.  
But what is to be done then?  
Not that that is usually done; we must not go out as vaunting that we have that which we have not, as pretending the spirit and the power of Christ with us, when there is no such thing. We have done so a long time, and the people have been deceived; we have done it, and have effected nothing; but take heed of continuing this practice; Remember, when the Spirit was abroad, what befell them that used this practice. In the nineteenth of the Acts, The Exorcists took upon them to command the evil spirit in the name of Jesus, We adjure you by Jesus whom Paul preacheth; and the evil Spirit answered and said, Jesus we know, and Paul we know, but who are ye? And the man in whom the evil spirit was▪ leaped on them and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. God hath winked a great while, but he will not bear as he hath done. When he comes forth again, men shall not take his name in vain as they have done. That which concerns us to do, is to sit down in silence, and mourn, as the Apostle hath it here; and plainly to confess and acknowledge, that that power of the spirit that hath appeared, doth not appear now. We do not find that able Ministry of the New-Testament now, that hath been. We plainly see that Scripture, 2 Thes. 2. fulfiled of the Spirits drawing in, that the man of sin might be revealed; and truly, the man of sin hath been so much revealed, and the darkness hath been so great, as we have not seen the darkness; but now that the spirit is returning, we begin to see where we were; we begin to see what fools and mad men's parts we have acted; how we have gone forth in the name of spirit, and brought forth nothing; how we have made ourselves ridiculous to those that did observe and mark what the effect was: but now we see it is the time of the Apostasy indeed, and shall look forth for that power of the spirit that hath been abroad in the Primitive times, that shall return again, and not only bridle and keep down Antichrist, but destroy the man of sin; till we shall see this power come forth, let us sit down in silence; for in all our own acting and talking, we are but Sorcerers and Enchanters without this power. There is now a low administration of the spirit, and we wait when the spirit will be more manifest; we are looking after him when he will come: and this is that that concerns us to do, to sit down in silence, and mourn. The people of Israel mourned after the Lord when the Ark was in the Philistines hands: it hath been so now for these fifteen hundred years. When we lament after the Lord, surely then the time is that the Lord is coming forth again. When we acknowledge what man is, that we have no strength, Out of weak we shall be made strong, and the Lord whom we look for will suddenly come into his Temple.  
If we were out of our pride, out of our puff, out of our vaunting, and were come to lie in the dust, to put our mouths there, and say, we have no strength, God hath left us, O Lord, when wilt thou return again to us? When we are thus mourning, surely then the time is coming, that this power will come forth again, and that in a greater manifestation than ever it yet appeared. Out of weak we shall become strong.  
It is not in any man's wisdom or strength to cast sin out of his own heart, or out of any Church or Congregation. When we see we cannot do it, and sit down and mourn that the Lord would come, and be present with us as he hath been formerly, surely he will come. This is that we ought to do, Ye ought rather to mourn. All our teaching, persuading and exhorting, is to be in great humility; in a sense of our own poorness and weakness, and of Gods long withdrawing, waiting for any appearance of his, though but a low appearance. God hath been working, and acting all this time of Antichrist, but in great obscurity and under ground, and now we are looking when he will come forth again: for the brightness of his coming is that which will destroy that man of sin, 2 Thes. 2.  
You ought rather to have mourned, that he that hath done this deed might be taken away from among you. 'Tis the Lord's work, and not man's. And let's compare this rule with our practice particularly. Men when they see the devil got into their hearts, and would be rid of him, what do they do? They fast and pray, and go forth in the strength of this duty and the other duty. But what is to be done? Why wait until power come; wait till the Lord come; wait that the evil one may be cast out, and do not think you can cast him out yourselves. And in Churches, what is done? We look that the Officers and Elders should rid us of the wicked one, and that the major part of the Church and Assembly, their Vote should do it; and what the major part of the Church concludes, that we look upon as the work of the spirit; and so there is sentence past; but where is the power? Nay, going a long with the sentence, oftentimes you cast out Christ, and cast out the truth, and so come to another kind of Popery, a new kind of Popery: while you set up in the place of the spirit, any man, or any Assembly of men, what ever they be, you set up a Pope. Our work is to mourn if the spirit be not present; if he be present, to go forth in his power, and in his might. And then the effect will be, the devil will flee, and sin will flee. O how glorious things are Churches that hold out the power of the Lord Jesus! O what prisons are Churches where there is nothing but forms, nothing but lust and Satan, and the world and flesh, that act and rule under them! O how glorious things are Churches in whom Christ hath a Throne, and where we see spiritual power! But where do we see it now? Churches that are the light of the world, and the salt of the earth, where shall we find them? It is not by any power or wisdom of man, whereby sin is cast out of any particular heart, or out of a Church or Congregation. You ought rather to have mourned. Paul he had mourned, and he professes elsewhere in what deep sorrow he wrote unto them, 2 Cor 2. In deep sorrow and abundance of tears he wrote unto them, being sensible of this condition in which they were; and the spirit of power came forth in his mourning▪ to awaken them, to set them a mourning, and to cause them to come forth in power to save the spirit of this defiled person, by the destroying of the flesh.  
That which is Paul's part follows in the next words, v. 3. For I verily as absent in body, but present in spirit, have judged already as though I were present, concerning him that hath so done this deed.  
The Apostle judges, and he judges being absent. First, What had the Apostle to do to judge? He was neither Officer nor member of that Congregation. To this we have to say, that the Apostles were members and Officers of every Congregation, in every Church. The Apostle Paul was the Minister of the Gentiles, the Apostle of the Gentiles, of the Gentile Church: the Apostle Paul went forth in the spirit, and the spirit hath power in every Church, in every Congregation. The Apostle went forth in the power of Christ, and every Church shall bow to him: he is their King, he is their Lord; and all the Churches if they be true Churches, they are one body, and that Church or Congregation gathered, that doth divide Christ, and shut up itself from other Saints, and from the General Assembly, is so far forth an Antichristian Church; That particular Assembly, that doth not own the universal Assembly, and the general Assembly (the Apostle speaks of in Heb. 12.) is so far forth Antichristian. That Church which is nothing but form, that hath no power of God in it (manifested in the Conscience against spiritual wickedness) that Church which doth not own all Saints under any form, that Church so far forth is not of Christ: the Church of Christ owns all forms, and all Saints. The Apostle had to do here, for the spirit hath to do every where: the spirit is free; he comes forth in the spirit; to whomsoever he comes forth, he shall be owned; he comes forth in power, he comes forth either to life or to death; he comes not forth in vain. This for the Apostles right, if any say, What had he to do here?  
Obj. But the Apostle is absent, how could he judge? he hears a report, 'Tis commonly reported; but common report is a horrible liar; the devil is the Prince of the Air, and he is in it. Every man makes his report according to his humour; it gathers still, is changed still, is transformed still. We have experience hereof daily; how then could the Apostle judge? I (saith he) have judged already.  
Sol. Why he gives an account of that in these words, absent in body, but present in spirit. When we are more in the spirit, we shall be better able to understand and explain what this presence in spirit is. When we are not so much in the body as we are▪ when the body is not so much our home, but we are more in the Lord, and the Lord is more our home, we shall be able to pronounce what this is, to be present in spirit. But a little now according to that we have received, present and absent, absent in body, present in spirit. We have the same speech, 2 Col. 5. Absent in body, present in spirit, joying and beholding your order, etc. Well, what is it to be present in spirit? A natural man will interpret it according to his measure and his line, and will not suffer it to be extended further than this, he thought of them, or he was with them in thought; he knows no other presence of spirit then this, and will allow no more. And so we interpret all the matters of God according to our comprehension; we make that our standard. But the spiritual man goes further. He that is joined to the Lord is one spirit. The Apostle was present with the Lord, who is everywhere.  
In communion with the Lord he was there and did see, and so did judge. As in that place Elisha saith to his servant Gehazi, 2 King. 5. 26. Went not my spirit with thee, when the man turned back again to thee? He that is joined to the Lord is one spirit. Elisha he saw in the Lord: it was not only his thoughts went with Gehazi, but he was present with him in spirit, and saw what he did, and told him what he did. Went not my heart with thee, when the man turned to meet thee? (saith he) is it a time to receive money, and to receive garments, and Olive-yards, and Vineyards? I in them, and they in me, saith Christ in John 17. that they may be perfect in One. God takes up his Saints into his own omnisciency, and clouds himself in his people's weakness and ignorance. There is a Union between God and his people; God in them, and they in him; through this Union they see as God doth, and through this Union God he sees as they do. Here Paul sees as Elisha doth, that which is distant from his body; his body is absent, but he is present in spirit. There is the spirit that sees all, knows all; Yet as to the Union which he is in with us, he is ignorant, and he hears and hearkens, and lisps, and speaks as he is taught. Joh. 16. 13. When the spirit of truth is come, he will guide you into all truth, for he shall not speak of himself. He that is of himself, shall not speak of himself; the eternal truth, the everlasting God, that is of himself, shall not speak of himself; Whatever he shall hear, that he shall speak. He that teacheth you, shall hearken in you, learn in you, be as you. Here is the condiscending of the spirit of truth, so that Scripture is not to be interpreted or explained but by that mystery of union, which is a mystery the world doth not know, cannot understand. He that knows all things, so condescends, that in that union with us he knows nothing, and learns with us; and by that union with him, we are lifted up into his Omnisciency; We in his light are present in spirit, when we are absent in body. Thus God is in Christ, and is made sin for us, that we may be made the righteousness of God in him: we in his strength, he in our weakness. Reject this and reject Scripture. The Apostle here, he sees and he judges in the Lord; he is absent and yet he judges. Doth the Apostle go upon common fame? He is but a fool that does so; there is no wise man would do it. But he is present in spirit, and through that spirit, by which he was present, he had a capacity to judge. Being present in spirit (saith he) I have seen and judged already. God comes down into our confinement, and he lifts us up into his enlargement. And take notice of it, here are some hints of it here in one that had the first fruits of the spirit; how that God will bring forth his Omnisciency, his wisdom and his power in his Saints and people. God hath chosen his people to his own kingdom and glory. The glory thou hast given me, I have given them, saith Christ in the seventeenth of John. God will bring forth his Omnisciency and his Omnipotency in his people; in believers. The Apostle describes his coming, 2 Thes. 1. viz. to be glorified [in] his Saints, and to be admired [in all] them that do believe. Where do you look for him? You look up, that he should come in the clouds. He comes in the clouds indeed; he comes in the flesh of his Saints, a despised people, a reproached people; he is covered in their weakness, but he will swallow up their weakness in his glory; and here he will exercise his Omnisciency; here he will exercise his Omnipotency. Do you not know that the Saints shall judge the world? saith the Apostle, 1 Cor. 7. 2. Reject this, and reject Scripture as I said before: By this union between God and the Saints, and Gods manifesting himself in his Saints, exercising his kingdom, exercising his universal Judicature in them, the Saints shall judge the world; Do ye not know that ye shall judge the world and judge Angels? There is no right judge but the Lord; and there is no man that is fit to judge till the Lord be risen in him. The spiritual man judgeth all things; so far forth as he is spiritual, he judgeeth all things; so far forth as he is carnal, he is not fit to judge any thing. The carnal judgement condemns the Spirit, passes judgement upon God, rejects God. The Saints are growing up into the Omnisciency, and Omnipotency of God. God is now despised in them, but God shall be glorified in them. God bears their weakness, but they shall be clothed upon with his power. Christ is in every Saint, and the Father hath committed all judgement unto him, who doth not judge by the sight of the eye, or the hearing of the ear, Isa. 11. 4. So Paul did not judge now by the sight of the eye, or hearing of the ear that is bodily; he neither went by common fame, neither did his bodily presence help him to discern the business; but he was present in spirit, and in the light of God, in the wisdom of God, in the power of God he did see and did judge. I already have judged, though absent in body, yet present in spirit. There is no true judgement that passes upon men's Consciences but by the spirit. Men that can only judge by the outward appearance, can never judge righteous judgement; you cannot judge righteous judgement till you are led within the vail, till you see principles, till you not only see what is done, but see upon what grounds it is done, till you see the root of the matter. The Apostle cares not for man's judgement; He that judgeth me (saith he) is the Lord.  
All the people of God, they are Princes, they are Kings: God hath called us to his own kingdom, and to his own glory, as the Apostle hath it; And therefore Rev. 3. 12. it is said, I will write upon them the Name of my God, and the name of the City of my God, and I will write upon them my new name; so God will bring forth his glory in his people.  
Paul expressing what he hath done, he calls unto the whole Church to join with him, and assures them they shall have his assistance; his assistance and the power of the Lord Jesus. When you are gathered together, and my spirit with the power of the Lord Jesus, Do you judge as I have done. The power of the Lord Jesus will lead you to it, and you shall come forth in that power actually to deliver him to Satan. You see by the effects, this was not bare words, this was not a bugbear. But that is it we see in Churches and Congregations among us, that take upon them this; it hath no effect, no power. And therefore if they have to deal with a Saint, he pities them, is sorry for them, wishes they had more light; if with one that is not a Saint, he jeers them, he scorns them.  
But here is reality; this Incestuous person felt hell in his Conscience, saw he was in the power of the devil; he was even swallowed up with sorrow. Therefore the Apostle calls upon them to relieve him, and this is to save him (q d.) look now if the flesh be destroyed, then bring out the spirit and comfort him, you ought to relieve him. Here you see the power of the Lord Jesus, he commands hell and death; he commands Satan, Take that that is thine, and then give up that thou hast nothing to do withal. Destroy the flesh, deliver up the spirit.  
This makes sport for wicked men to come out with thundering and lightning in the absence of power▪ This should set us to mourn for the spirit. How little is the manifestation of the spirit in our own Consciences? How much less can we manifest it to others? It is then time for us to mourn after the Lord. And if we were come to mourn after him, we should soon come to rejoice with him, and make our boast of him.   

SERMON III.  1 COR. 5. 1, 2, 3, 4, 5. 
It is reported commonly, etc.  
IN the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of the Lord Jesus Christ to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus.  
In the name of the Lord Jesus, and with the power of our Lord jesus. This is no vain or idle repetition; all business of this nature is done only by the name and the power of Jesus Christ. But if you please to make some difference, take it thus, In the name of the Lord jesus Christ, that is, owning the Lord Christ, professing him, calling upon him. Wih the pwer of the Lord jesus Christ; that is, let not there be a bare mention of him, but let there be the power: In the power of our Lord jesus. There is much mention of the name of Christ among us, taking upon us great things by that name, when it is but taking it in vain where no power appears.  
In the name of our Lord jesus Christ, when you are gathered together, and my spirit. What's this same spirit of Paul? That by which he was present (as he said before) I am present with you in spirit: This I look upon as the Divine nature which Paul did partake of; the spiritual man, born of God, in which God doth act. God guides and acts his people in this spiritual man; flesh is acted by Satan: there is the power of Satan and Hell; but here is the power of the Lord Jesus in Spirit. My spirit, that's the seat of God in a Saint; And my spirit, with the power of the Lord jesus Christ, to deliver such a one unto Satan; there is the Sentence and Judgement. But before we come to that, I shall observe two or three things.  
In the name of our Lord jesus Christ, etc. First, There is no dealing in the Consciences of men, neither our own nor others, against sin and Satan, when they show their power there, in the power and wisdom of man; unless we go forth in the power of the Lord Jesus Christ, it is to no purpose; 'tis only the power of the Lord Jesus Christ, that delivers the Consciences and Hearts of men from sin and Satan: therefore the Apostle saith, judge nothing before the time till the Lord come. Saul was not to fight with the Philistims till Samuel came. To go forth against sin, when the Lord is not with us, it hath this issue, nothing but foiling, nothing but scorning, nothing but reproach and shame. With the power of the Lord jesus. To mention the name of the Lord Jesus, and not to have the power of the Lord Jesus, is nothing but profaning that name, taking it in vain: 'Tis nothing but a bugbear. All man's power, it is on the body, it is not on the Conscience. It is impossible man should deliver himself or his brother from one error, from one sin: all that he can do, is, to restrain and lock up sin; all that man can do in matter of error and sin, is, to bring forth Hypocrisy: It is God's prerogative to fashion hearts, and to know hearts. Psal. 13. He fashioneth their hearts alike, and understandeth all their thoughts. And this is that God will make all the Churches to know, Rev. 2. the latter end. All the Churches shall know that I the Lord search the heart and try the reins. If the Churches go forth with Carnal weapons, to deal with the Devil and sin in their own power, they shall know that this is the Lords prerogative; It is only he that searches hearts, and tries reins; They shall find they have done nothing, whatever they have seemed to themselves to have done; They shall find they have confirmed and settled the Devil in his habitation, while they have seemed to throw him out. I have the keys (saith Christ) of Hell and of death: The keys are the power, the power of man is not able to conflict with Satan and Hell: Christ hath received all power in Heaven and Earth: And Christ manifested in us, we shall go forth against principalities and powers, and against the Rulers of the darkness of this world: with the power of the Lord Jesus. The weapons of our warfare are not carnal (saith the Apostle) but mighty through God. The new Testament is the Ministry of the Spirit, and so 'tis an able Ministry. God hath made us able Ministers of the new Testament, not of the Letter, but of the Spirit. Letter and man, and noise of words could never yet scare the Devil.  
This we spoke of before, taking occasion from the Apostle calling the Corinthians to mourn, which doth tell us they had no power of themselves. 'Tis a professing they had no power. We cannot rid our Consciences or Congregations of sin: But if we wait, power will come in; And when we once come out of this delusion of the Devil, to see we have no power, to see how the Spirit of power hath withdrawn from us, and hath been absent a long while, we shall begin to mourn after him, and he will visit us, and then we shall know what power is again. We shall know what the Kingdom of God is, that is not in word but in power; We have hitherto known little of any Kingdom but in word. When once we are sensible of this want of power, and of this withdrawing of God, that the man of sin might be revealed, we shall mourn after him, till he turn to us again. 'Tis by the power of the Lord Jesus only: This is allowed and granted everywhere as a principle; but how little do we act according to our Principles? The Spirit of God only can throw out error and sin; this is granted; But the will of man, and the actings of man, this shall be called the Spirit of God. The pride of man comes forth which is nothing but the Devil; the name of the Lord Jesus that is put upon it. To walk and act according to that Principle, the Spirit of God; Not we but the grace of God: We live not, but Christ in us; 'Tis looked upon as that which tends to confusion: as that which lays by all man's gifts.  
Object. 'Tis said then, what, will ye throw off your Ministers, your Teachers?  
Sol. The Apostle saith, We have but one Master, but one teacher, that is Christ, that is the Spirit. Ye have the anointing that teaches you all things, and need not any man's teaching. 'Tis not man's teaching we look after now, if we understand ourselves, but we look if we can find the name of God, the power of God, in the speakings of men. God holds forth his anointing in man, gives us a proof of Christ in man; But take man's Ministry, and all Ordinances, if the Spirit be not there, if the anointing be not there, they are of man, they are nothing: So you see it is the power of the Lord Jesus only that rids Consciences and Congregations from sin.  
In the name of the Lord jesus, when you are gathered together with my spirit and the power of the Lord jesus.  
In the second place take notice of this, That the Lord Jesus and his power is in all Saints as well as in Ministers. The Apostles Spirit joins with them when they are gathered together. The whole Church, men and women, the simplest as well as the wisest, the weakest as well as the strongest, with the power of the Lord Jesus. The power of the Lord Jesus goes with you if you censure him, and therefore my Spirit shall be with you. In the name, etc. So the power of the Lord Jesus is in every Saint, acts there and manifests itself there, at the pleasure of the Lord Jesus. It is the Spirit that makes Ministers: and those Ministers that are made by the Spirit, do minister the Spirit. And that is ministering the Gospel when we Minister the Spirit. But if we have only the Letter of the Gospel, we have that that is no better than the Law. If we be able Ministers of the New Testament, it is in the Spirit. I am a Minister of the New Testament so far as the Spirit speaks in me, and by me: and I would not be owned any further; And all my work is to prove if the Spirit of God will go forth into any heart while I speak. I know that Paul is nothing, and Apollo is nothing. If we be a sweet Savour of Christ, than we are something. In whomsoever the spirit stands up and speaks, that person for that time is a Minister, a true Minister. The Spirit doth not regard Sexes, the Spirit regards not Age, Learned or unlearned: 'Tis not Age, nor Sex, nor any Major part can Minister Spirit; but whom the Spirit pleases.  
Obj. The Spirit will not teach by a woman. For it is said let not a woman speak in the Church.  
Sol. Where the Spirit doth not teach, 'tis but a woman's teaching. So far as we speak, and speak not by the Spirit, the woman speaks, who is commanded silence.  
And my Spirit, with the power of the Lord Jesus. The Apostles Spirit would own the meanest of the Saints, and the power of the Lord Jesus in them. There are, in whom the Spirit acts and Ministers more constantly: and there are, in whom he doth Minister occasionally; there are whom the Spirit of God hath made Overseers. Acts 20. Look to the flock over which the Holyghost hath made you Overseers. Every one of that flock must judge what he hears▪ Now there is no judging but by the Spirit. judge ye what I say. saith the Apostle. God makes all his people Prophets; and pours his Spirit in some degree upon them. Every one that is a Christian is anointed: his name Christian imports so much; Do not give the name and deny the thing. He hath made us Kings and Priests by his blood. When Eldad and Medad did Prophesy in the Camp, the Devil starts up in a good man's heart and saith, My Lord Moses, forbid them. But what answers Moses? I would to God all the Lords people were Prophets. There is a further manifestation of the Spirit desired, where there is any manifestation already. I would they were all Prophets, and that God would pour out his Spirit upon them. We have the faith of our Lord Jesus Christ too too much with respect of persons. The power of the Lord Jesus goes forth with all his Saints, the meanest of them, and out of the mouth of Babes and sucklings he ordains strength. God's people are his Temple, they are his house, they are all living stones. And it's said, God's train did fill the temple, in that vision, Isa. 6. God's people are his body; Now as 'tis in the natural body, there is not one member, not the least in which the Soul doth not act: so in this spiritual body, there is not one, not the meanest in which the life of the Spirit is not, more or less: Though there be some more Principal parts (as in the natural body) yet God is in all: the life and power of the Lord Jesus is in all: They live because he lives. And therefore the Apostle in Church meetings (1 Cor. 14.) would have them speak one by one; and in the Jews Synagogue the custom was to give liberty if any had a word of Exhortation to speak, Acts 13. But now there is limiting and quenching the Spirit by many; They cry lo here and lo there, here are Ancient men, learned men, wise men, the major part of the company, here are the Elders. But let's hear the Spirit, let's hear the Lord: What saith the Lord? the power of the Lord Jesus is in the meanest of Saints. The world doth not know the Spirit; and since the Spirit hath drawn in from open appearance, are there not Christians that do not know whether there be a Holy Ghost or no? In this time of the withdrawing of the Spirit, the manner hath been to set up such and such men, and upon these to fix the Spirit: to set up gifts, parts; to set up men so trained up, so taught at the feet of Gamaliel; as the Scribes and Pharisees they challenged the truth, that they had it, and none else. When God anoints Jeremy, & sends him to preach among the People, what say the Priests there? Come, let's devise devices against jeremy; the Law shall not perish from the Priests, and words from the wise. So we heap up teachers to ourselves, so qualified, so garbed, and here we fix the Spirit: Here are the lips that must preserve knowledge; here we must seek the Law. So when Christ came, the Pharisees they opposed him, and said of his Disciples, This people that know not the Law are accursed. We have even forgot the teaching of the Spirit, which is the only gift, and we know nothing but man's teaching.  
For a little while there was the Spirits appearance after Christ's ascension; and when he began to withdraw, than the world set up a Pope; and this Pope (forsooth) hath the Spirit, and is infallible, and he is the visible Judge, his determinations they must stand. After the world was weary of this Idol, and saw what a thing a Pope was, than one sets up one thing, another sets up another: When Moses is gone into the mount, they must make some Calf or other to worship. One sets up this Minister, another sets up that Minister: another sets up an Assembly of Ministers; and that which most men look at for guidance and direction in matter of Conscience, is, such men, such a line, such a succession of men in Orders, trained up at the University, not looking after the power of the Lord Jesus. Where is there a spirit that joins with mean and simple people, that know the Lord Jesus, and that look for him? Most Professors, they fetch their Religion from the Minister that they affect; O he is a godly man. Thus did Professors among the Jews, they stuck to the Priests, to the Pharisees and Scribes, and stumbled at Christ. So 'tis now; the world, they fetch their Religion from the State; what the State establishes, that they bow down to; that is the way with the generality of people, and hath been for this long while; we set up Masters and Teachers, and this is nothing else but setting up Antichrist. Hath not this been the main business of Ministers generally to draw Disciples after them; to bring people into their form, into their cut and garb. O but where, where is the Spirit? The world doth not know the Spirit. Christ, the Carpenter; and Amos the gatherer of wild Sycamores; and the Apostles, fishermen that came forth in the power of the Lord Jesus, were not owned in their time: no more are those owned in whom God comes forth now. But Christ rejoices in spirit that those things are hid from the wise and prudent, and revealed to babes. Churches and Congregations, they are Lorded over by their Ministers: and how few Ministers be there that are examples to the flock; but set themselves as Lords over God's heritage. And that which we would have (however we deny it in the principle, yet we contend for in the practice) is, that our voice and judgement should be the Key that should open and shut: that should determine and resolve: the demonstration of the spirit, who looks after that?  
The devil he changes forms continually; and therefore can deceive men, let them take what form they please, let them have a Pope, or a Minister, or an Assembly of Ministers, what they will; if they do not like one Pope, let them take another: this is nothing but setting up Antichrist that man of sin in the Temple of God, in our hearts and Consciences; that man of sin that is to be destroyed; whom the Lord shall consume with the brightness of his coming. He that defiles the Temple of God, him shall God destroy, 2 Cor 3. where the Apostle is speaking of their admiring of men, One saith, I am of Paul; another saith I am of Apollo; a third saith, I am of Cephas. Who is Paul? (saith he) and who is Apollo? Are ye not the Temple of God? and he that defiles the Temple of God, him shall God destroy. He that sets up any man, any parts, any gifts in the place of God, this is to defile the Temple of God: This is the second point.  
There is a third.  
Thirdly, When ye are gathered together, and my spirit, with the power of our Lord Jesus Christ. Wheresoever the power of the Lord Jesus goes, let it be with babes and sucklings, there shall the Apostles Spirit go; let their appearance be what it will in the world.  
And the power of our Lord Jesus.  
The power of the Lord Jesus it is, or it shall be manifested among his people in their communion, and in their gatherings together.  
The power of the Lord Jesus it is, but O how dark is it yet! It shall be gloriously manifested in the Assemblies of his Saints, in their gatherings together. When ye are gathered together: The people shall say▪ Come let's go up to the house of the Lord; for the Law shall go out of Zion, and the word of the Lord from Jerusalem. Isa. 2. 3. What is Zion and Jerusalem, but the Assemblies of the Saints? And upon all the Assemblies of Mount Zion, there shall be a pillar of fire, and a pillar of smoke, Isa. 7. Where two or three are gathered together in my Name, there am I in the midst of them. What to do, but to bind and lose, to open and shut, and gather my people together? When the spirit came down upon the Disciples after Christ's Ascension, it was in their convening, when they were assembled together; for Christ charged them there to wait, and they should receive power.  
When they are together, they are a body of living stones, built up an holy Temple: they are members apart: altogether the body and the fullness of Christ: and all the Saints have one life and one soul; every joint supplieth according to the effectual working of the measure of every part: as the Apostle hath it, Eph. 4. 16.  
Q. And what is this gathering together where the power of the Lord Jesus comes forth?  
A. The main is in the spirit; with my spirit, saith the Apostle, in the name of the Lord Jesus, when ye are gathered together and my spirit. The gathering together of spirits; I do not say without bodies; but this is the main; the spirit is that which is born of God, that which God acts, [whom I serve in my spirit] 'tis the new man: flesh the devil acts, and corrupt principles the devil acts: there are gatherings together in that, there are gatherings together where the power of Satan is; it is a pitiful thing to get into a Church gathering, and there sit down; now I may be at rest and ease; but this is a gathering in spirit; in the unity of the spirit▪ This is a gathering in him and to him: and in this gathering a waiting for him; no man shall be heard, no man shall be Lord; there is but one Master, one Lord, one King, one guide, and here we are together waiting what he will say; it is no matter what this man says or that man saith: Doth Christ speak in him?  
We look for the demonstration of the spirit: 'tis no matter what this man saith, or the other man saith. We wait for power and evidence for God to go before us in a pillar of smoke, and in a pillar of fire. 'Tis a spirit-gathering, where the power of the Lord Jesus is. There is a flesh-gathering, a formal-gathering, which is nothing but a cover of Satan, a cover of the devil. When ye are gathered together, and my spirit with the power of the Lord Jesus; a gathering together in the unity of the spirit; and this unity of the spirit doth not regard form; it joins with all Saints whatsoever in spirit, under what form soever; and this is a particular Assembly in reference to the General Assembly. God is their Judge; it is a gathering together of those that have made a Covenant by sacrifice, as it is in Psa. 50. They have given up themselves to the Lord, & they will be only guided by him. They know what man is; here goeth the power of the Lord Jesus with such gatherings; O that we could find such and see such, we should soon see the power of the Lord jesus; If we have fellowship one with another, the blood of Christ cleanses us. It is this fellowship that hath power in it, cleansing in it; such gatherings as are in the power of God, and such gatherings as wait for the power of God; such gatherings where man lays himself down; we wait what the Lord will say; we will not stir without the spirit; It is not a letter shall guide us, nor a man shall guide us, but the Lord.   

SERMON. IV.  1 COR. 5. 1, 2, 3, 4, 5. 
It is reported commonly, etc.  
V. 5. TO deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.  
It is the Apostles direction unto a gathered Church, how to quit themselves of one that had done a foul fact, of the evil one among them, to deliver themselves from that evil, and to save the person.  
In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one, etc.  
1. 'Tis only in the power of the Lord Jesus, that any Churches or Consciences are delivered from guilt; it is not in the power and wisdom of man.  
2. And this power Christ will manifest in all believers, in all his people, in all his Saints; he comes with all his Saints as well as Ministers. The Apostles spirit joins with them: and my spirit (saith he) in the power of the Lord Jesus.  
3. And the power of the Lord Jesus whenever it shall be manifested, will be especially made out in the gatherings of Saints, when they are gathered in spirit. A flesh-gathering is when we have the power of the devil with us.  
But to these words in ver. 5.  
To deliver such a one unto Satan for the destruction of the flesh. To destroy the evil principle, and to save the person; here's a way which the world doth not know; when the world sees sin, it thinks of the destroying the person; therefore it goes forth in the evil principle against the person. Here's a way now to destroy the evil, and save the person; the spirit of God only can teach us this, 'tis the power of the Lord Jesus.  
Here is the means that is to be used, delivering unto Satan; and the end of that means, that the flesh may be destroyed, and the spirit saved. And here is that that doth destroy flesh and save the spirit, and that is the day of the Lord Jesus. The manifestation of the Lord Jesus, in the day of his power; by the power of the Lord Jesus deliver such a one to Satan.  
Satan is the enemy of God; he dwells in wrath, he dwells in fire; Deliver him unto him; Into that wrath, and into that fire; cast him into those flames; there let him fry. Where Satan is destroying, there let Satan be destroyed that is in him, and let the Saint come forth.  
Deliver him unto Satan for the destruction of the flesh. Here is a piece of Discipline that is the privilege of a Saint, it looks terribly, but it is for salvation, that the spirit may be saved. Here is destruction in it, but destruction is for salvation. There are that are Satan's; let them be delivered to him; there they abide, they return no more; there is that that returns again, that the spirit may be saved. The devil takes his own, meddles with nothing else; the flesh destroyed, the spirit saved.  
Deliver him to Satan; how is that? that is, let him see that he is in Satan's hands: that he is drudging in his work: that he is a vassal of his in this incest that he hath committed; let him see this.  
Qu. Why but he was in Satan's hands, under Satan's power in the commission of this evil; what then is this Delivering to Satan?  
Answ. Let him see it, and let him feel it; let him feel hell, and feel wrath; let him find the flames about him. And so I look upon that Scripture in Joh. 16. 8. to be the interpretation of this Scripture. The Spirit shall convince of sin, and of righteousness, and of judgement. Here is the power of the Lord Jesus, the spirit of the Lord Jesus, v. 4. by this there is a Delivery unto Satan, a conviction of sin, that the flesh may be destroyed, and the spirit may be saved, that righteousness and judgement may come forth. This is convincing of sin, of righteousness, and of judgement. Deliver him to Satan, tie him fast by a spirit of bondage, fill his soul with fear and trembling. Deliver him for the destruction of the flesh. The destruction of the flesh, that's the destruction of Satan: Satan's kingdom is in the flesh: God's rule is in the spirit; deliver him to Satan, that Satan may be destroyed. Let him see that he is in the hands of Satan, that the Spirit may make out of his hands: the flesh is nothing but enmity to God. The devil is the enemy of God, so is flesh; and if enemy be too little, 'tis said to be enmity, Rom. 8. 7. the wisdom of the flesh is enmity to God. The wisdom of the flesh, the most glorious piece of flesh, is enmity to God; the flesh lusts against the spirit, and the spirit against the flesh. Deliver him unto Satan, for the destruction of the flesh; deliver him to Satan that Satan may be destroyed; they that are in the flesh cannot please God.  
That the spirit may be saved: There is in a Saint two natures, flesh and spirit; the law of the members, and the law of the mind; there is I and sin: I and Christ, as the Apostle expresses it. There is flesh, in which Satan rules and acts; there is spirit, that is the Divine nature that Saints do partake of; and this same divine seed lieth buried in flesh, in weakness, in darkness, under a law of sin and death, till it be quickened, and when quickened, it stands up for its liberty, and after quickened it may fall into a swound, and be as it were dead again, as this Corinthian.  
Obs. That the Spirit may be saved: The destruction of flesh is the saving of Spirit; and 'tis the day of the Lord that saves the spirit, and burns up flesh. The Lord's appearance is like fire, that goes through the Briars and Thorns, and burns them together: the manifestation of the Lord, against whatsoever is against him, consumes it, destroys it. If any will set the briars and thorns against me in battle, I will go through them and burn them together. The day of flesh is night and darkness unto the spirit, to that that is born of God. The day of the Lord is the night of the flesh, and the night of Satan; 'tis darkness and not light: and here the spirit comes forth; that that is of God comes forth, and the flesh is destroyed.  
Thus you have a short view of the meaning of the words, and do you judge what I say.  
That which is to be observed here, may be branched out into divers particulars.  
1. First this, That there is mercy, kindness, pity, life, salvation, conveyed unto Saints by such ways and means where there is nothing visible but evil, and death, hell, and destruction. Deliver him to Satan, etc. send him to hell that he may be delivered from hell; by terrible things dost thou answer us, O God of our salvation.  
2. Another thing to be observed here is this, That Satan and hell and death in all the powers thereof, is under the power of the Lord Jesus Christ in his Saints: When ye are gathered together with the power of the Lord Jesus, deliver such a one unto Satan. Deliver him for the destruction of the flesh, that the spirit may be saved. Satan is under the power of the Lord Jesus, in his Saints, in his people, and he is disposed by them; to take such a one, to destroy his own power in him, and to send him forth pure: to send back that that is of God. Deliver him to Satan for the destruction of the flesh, that the spirit may be saved. The power of the Lord Jesus shall be manifested in the Saints, to command and dispose of Satan and the power of hell. This incestuous person was delivered unto Satan; for what end? That Satan should destroy himself in him: now by the spirit of the Lord Jesus in the Church, he is restored and received again. In the second Epistle, the second Chapter, Now (saith he) ye ought to comfort him, ye ought to relieve him; sufficient to such a man is that punishment▪ take heed he be not swallowed up of too much sorrow: let him not lie too long in hell: for we are not ignorant of Satan's devices. So he is put into Satan's hands, and taken out, by the power of the Lord Jesus in his people. This is that power that Paul did act in, when he speaks of some that he had delivered unto Satan, that they might learn not to blaspheme, 1 Tim. 1. 20. Whom I have delivered unto Satan, that they may learn not to blaspheme. Strange, that Satan should teach men not to blaspheme; this is the power of the Lord Jesus in the Saints. We know little of it, or scarce any thing at all in this time of the Apostasy, and of revealing of the man of sin: but we look for the coming forth of this power in a more glorious manner then ever it was abroad yet when shall that be? when by the brightness of his coming he shall consume that man of sin. The power of the Lord Jesus in his people doth command devils and hell. Do you not know, saith the Apostle, that the Saints shall judge the world? Do you not know that we shall judge Angels? So it follows in the next chapter to the Text, 1 Cor. 6. 2, 3. Whose is the power of judging the world and Angels? is it not the Sons? That which is the Sons, is the Saints. ●he same glory thou hast given me, I have given them. All power (saith Christ) is given me both in heaven and in earth. The Father comes forth in Christ, and Christ comes forth in the Saints. Christ comes forth in the flesh, lower than the Angels. He makes him lower than the Angels: he comes forth as a servant: while the son is under age, he is kept as a servant; he is made of a woman, made under the Law; at last the Father comes to own him as his son: and Christ owns him as his Father. When the time appointed of the Father comes, he sends his spirit into our hearts, saying, 'Tis your Father's pleasure to give you a kingdom. Christ hath the keys of hell and death, and he exercises these keys in his Saints. We at present do not know how he exercises these, but we shall know how, when we feel the want of them, when we see our weakness and darkness, and mourn after the Lord. God hath suffered the devil, hell, and sin, to be a kind of Cloak and covering upon himself: but when he pleaseth he will come forth and command them. The Saints need not the world's power and force: to go to the world for power, is to go to the devil for power. The Saints have power with God; and therefore must needs have power over Satan. And this power the Saints obtain by mourning, as the Apostle hath it in the second verse, Ye ought rather to have mourned. jacob wept and made supplication; wrestled with God and so prevailed. The Saints indeed, they are great persons; but few there are that know themselves. We are the sons of God, but the world doth not know us. God hath brought forth himself, and brought forth Christ in his Saints and people; but that was but a first fruits, to show what he will do fully. He shall come to be glorified [in] his Saints, and to be admired [in] them that believe. The spirit of God was withdrawn, that the man of sin might appear. This is that believers should do; they should be looking after this power, the power of the Lord Jesus. What a poor thing it is to spend our time in an outward powerless profession only! If we are Christians and of jesus Christ, we cannot do so: The kingdom of God is not in word, but in power. Do we profess Christ? Where is the power of the Lord jesus? Why do lusts and corruptions reign in our hearts? Why have Satan and the world such power over us? Where is the power of the Lord Jesus? Where is the spirit of Eliah? as Elisha said when he had seen his master taken up into heaven, and had received his mantle, and had a promise of a doubling of that spirit. Christ is taken up into Heaven. He hath told us, greater works than he did in that flesh, should we do in his Spirit. Where is that spirit? Where is that power by which devils were made to tremble and submit to him? 'Tis time we should begin to know ourselves; that we are of God, that we are the Temple of God, the body of the Lord: that we are the fullness of Christ, and that in us he will manifest himself, and 'tis that we should look for. We should be weary of a formal outward languishing profession; and so bringing forth the Lord Jesus, we shall make his name known. O that thou wouldst bow the Heavens, that thou wouldst come down, and make thy name known; that Hell, and Death, and Satan, and all the powers of darkness might melt before thee. Resist the devil (saith James) and he will fly from you. What is that power by which the devil is resisted? 'Tis the power of Christ; the power of the Lord Jesus is with his people, though not yet manifested: we should wait for it, and not rest contented with the name, but look after power to command hell and death, those that have commanded us.  
We are comforting ourselves that Christ hath done this for us. 'Tis true he hath done this for us; he will do it in us. The Apostle bids us stand to it, in Eph. 6. You wrestle not with flesh and blood, but with principalities and powers; therefore put on the whole armour of God. If you be true Israel, you are able to deal with God; and then the devil and the world are not able to stand against you. Do you believe this? Then wait for it.  
The next thing I shall commend unto you is this, That we must be delivered to Satan, before we can be delivered from Satan. For the destruction of the flesh, that the spirit may be saved in the day of the Lord. And if this stick in your stomaches, and will not go down, let me offer it to you in an old expression of Divinity, as they call it, that is, That God leads his people to Heaven by Hell. We must be delivered to Satan, if ever we will be delivered from Satan: Satan hath carried all the seed of God captive, in the flesh; 'Tis under the law of sin; sin and death hath captivated the whole seed of God; here this seed lieth as it were dead, in a swound; and in this state we dream of nothing but life and happiness, great enjoyments, when we are captives to Satan at his pleasure: God he quickens this same seed, this divine nature; and then they see where they are, see how they were deceived, what a fools Paradise they were in, than they have no rest till they be delivered. This is to be delivered from Satan, to see that we are in Satan's power. So it comes to this, That there must be a discovery of our state under the power of darkness, before we be delivered from it. Deliver him unto Satan, destroy him, that he may be delivered; destroy him that he may be saved; kill him that he may be made alive; convince him of sin, then of righteousness: Deliver him unto Satan, is, quicken him, and enlighten him, that he may see where he is, in Satan's power.  
And whereas before there was peace, when the strong man kept the house, it was because he did not see Satan; but now he sees him, there is nothing but trouble, there is no rest till he be delivered. This is nothing but what the Apostle saith, you hath he quickened that were dead in trespasses and sins. Dead in trespasses and sins; here is the seed of God under the power of Satan. The spirit quickened, sees whereabouts it is: sees that it is in hell, among devils, lusts, death, and flames, and it cannot abide here. The Prodigal came to himself; that was the quickening of this divine seed; he was well enough before, at the swine-trough, till he comes to himself; O than he cannot endure it, he cannot live here any longer! We must be delivered to Satan, before we can be delivered from Satan.  
And the ground and reason of this lieth thus:  
God hath let all his seed fall under the hands and power of death, and Satan: and he would never suffer this state, unless he meant they should be sensible of it, unless he did intend it should be discovered unto them. God he is pleased that the devil and death should possess our life and carry it away; and there is no recovering of it but by going into death, and into Hell; God he goes in there, binds the strong man in his house, and recovers his goods. There is no delivery from Satan, but by being delivered to Satan, and this delivery to Satan is conviction of the Spirit; a clear sensible discovery that we have been in Satan's power.  
1. Therefore the use of it is this, to call upon us to entertain convictions of the spirit, that discover sin, and hell, and death within us. It concerns us to entertain these, for here is our life, our salvation. We must be delivered to these, before we can be delivered from them. Be not afraid to go into Egypt (saith God by Jeremy) and serve the King of Babylon, for God hath delivered all-into his hands. God hath delivered all flesh into Satan's hand; 'tis in vain standing out in thy knowledge, in thy righteousness; thou must let all go: thou must be content (seeing 'tis the will of God) to be Satan's and Hell's vassal, to bear thy burden, to endure thy captivity, and hence the Lord will bring thee forth. I do not speak that any soul should entertain Sin and Satan, and Hell, as the world doth with delight and pleasure: for 'tis death to him so to do. Hell is Hell to him, the devil is the devil to him: but yet he sees there is no withstanding of it; He must come under his power, and feel he is under his power, and then he shall have deliverance. Therefore, agree with thine adversary quickly while thou art in the way. If God hath delivered thee unto Satan, into his power, 'tis but while thou art in the way. Tell the devil and sin, 'tis your hour, I am your captive, but I shall have deliverance; and this discovery that I am your captive, is the way of my deliverance; This is the way for me to be delivered out of your hands. Do not stand against conviction of the spirit; do not stand against God when he convinces you that you are sinful; for you will never make yourselves righteous. This it teacheth us first:  
2. In the next place, This is that should quiet and still the soul in such discoveries; God discovers Hell, and death, and sin, and the power thereof to our soul.  
Qu. Alas! What shall I do? I shall be damned, the pit will shut her mouth upon me.  
Answ. No: God is now saving, when thou thinkest he is destroying; Psal. 18. 16. David there tells his experience, and how God had delivered him out of hell. He sent from above he took me and drew me out of many waters, he delivered me from my strong enemy, and from them which hated me, for they were too strong for me. But see through what a condition David was brought unto this salvation, ver. 4. The sorrows of death compassed me, and the floods of ungodly men made me afraid: the sorrows of hell compassed me about, the snares of death prevented me, etc. to the 16 ver. 'Tis a description of those terrible workings in the spirits and souls of God's people, which do usher in salvation and life; He discovers the foundations of the earth, discovers hell there. There is the Revelation of Jesus Christ (that last book of the new Testament) and that Revelation of jesus Christ makes all those terrible discoveries there we read of. The rising up of jesus Christ in the soul, this discovers flesh, and hell, and sin, and so destroys them. This should lift up our heads when darkness comes; when we think that God is destroying his Saints, he is saving them.  
3. And thirdly, it should put us upon this, to consider whether we have ever been delivered to Satan or no: what discoveries have we had of Satan's power, of sins power, hell's power? it concerns us to look to this. For the way to be delivered from him, is to be delivered to him. We know the old way of Ministers, that this discovery must be to such a measure, and for such a time, we have done with that; God he works how he pleases: he makes deep humiliation to be the foundation of glorious salvation. From the greatest discoveries of hell and death, he brings forth the most abundant glory. The most dangerous estate of the soul is to be in a dead Palsy; The physician coming to one that's taken with a dead Palsy, he puts him into a Fever to cure him: This way the spirit of God takes with him that lieth dead, God puts him into a fever, sends fire into his bones, to secure his life, his soul: for the destruction of the flesh, that the spirit may be saved.  
That's another thing to be taken notice of, that sin, hell and death are destroyed by a discovery. He was delivered unto Satan, was in his power when he committed that sin; now let him see where he is, for the destruction of the flesh: for the destruction of Satan, whose kingdom is in the flesh. Satan, Hell, and Death, are destroyed in the Saints by a discovery. And the reason why the discovery destroys them, is, because it is such a discovery as 'tis; 'tis a discovery by quickening. You hath he quickened that were dead in trespasses and sins. This holy seed which is of God cannot endure sin, which is death to it: A discovery by the spirit is not a notional discovery, as when a man or a letter shall come and tell us: but such a discovery of sin and hell as makes us feel it. The spirit once awakened in a Saint, sin can have no entertainment there.  
The power of the Lord jesus delivering us to Satan, that discovery destroys Satan. Hell, and sin, cannot be entertained but in his own place; and the spirit once awakened in the Saints, cannot agree with hell: light and darkness, Christ and Belial cannot agree.  
And that is it that concerns every one of us that mind life, and peace, and salvation in good earnest, to make after light, after knowledge; not head-knowledge, but heart-knowledge, the light of the spirit: stand up from the dead and Christ shall give you light. Wait to be renewed in the spirit of your minds, to grow in grace, and in the knowledge of our Lord and Saviour jesus Christ.  
Let us not stint ourselves to any measure or degree of knowledge.  
Take heed of refusing knowledge because 'tis new and strange, but examine it. Entertain strangers kindly, for by it some have entertained Angels unawares: Wait for the Revelation of the Spirit, the teaching of the Spirit. And take another thing here, That there is no discovery that destroys flesh, and saves spirit, but that which is made by the power of the Lord jesus. 'Tis not man's discovery, nor the discovery that our own Reason makes, 'tis not a letter discovery, but a a discovery of light and power by the Lord jesus, that makes an end of flesh: And it must needs be this, and nothing else: because every Saint while he lives in the flesh is bewitched. 'Tis the Scripture expression, O foolish Galatians, who hath bewitched you? It is a being born again, you cannot see the kingdom of God, except you be born again.  
I conclude with this: See how it concerns us to wait for the Ministry of the spirit: and that is it we should look for in all these meetings and Assemblies: Look to meet with the power of the Lord jesus; Satan would deceive us by the knowledge of the letter of the creature: we may have a great deal of knowledge, and be puffed up with pride, and be delivered up to Satan when we have done: We should admit of that distinction, Letter, and Spirit: Man, and God: not that we divide between these: but in Man, and in Letter, look for the Spirit and God: The life was manifested, we saw it, our eyes looked upon it, and our hands handled it. The discovery of Hell is the destruction of Death and Hell: by the power of the Lord jesus deliver such a one to Satan, & c.    

A PARAPHRASE upon the seventeenth of the ACTS.  ACTS 17. ver. 1. 
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a Synagogue of the jews.  
HEre is the entertainment that the Apostles (being Messengers and Ministers of the Spirit) had in the world. They came to Thessalonica, they had passed thorough some places without making any proffer of the Grace of God: at Thessalonica, there they tarry; There was a Synagogue of the jews: The Jews were now scattered from their own place; and instead of a Temple and other Ordinances, they were content with a Synagogue. It was very much like our state now under Antichrist, in the rhyme of the Apostasy. There was a Synagogue of the Jews: Paul's heart exceedingly went out towards his brethren after the flesh, if he might save some of them: and yet wheresoever he offered himself to them in that way, they were seeking his life, and his blood; but still he found a number that were of the Election of Grace, who did receive Grace, though the rest were blinded.  Verse 2. 
And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures.  
These Jews had Learning and Knowledge in the Scriptures, merely to oppose the truth, the power and the life of the Scriptures. Here they hold Paul play in reasoning and disputing: Paul holds up Christ out of the Scriptures; the Jews they dispute against Christ by the Scriptures; and this is that that all the learning of man doth; all his knowledge in the Scriptures, doth but serve him to oppose the Spirit. The greater knowledge in the Scriptures, and the more learning (if it be only of man) the greater opposition unto Christ and unto the Spirit.  Verse 3. 
Opening and alleging that Christ must needs have suffered and risen again from the dead: and that this jesus whom I preach unto you is Christ.  
It is not enough to know that there is a Jesus that hath suffered and is risen, but we must come to this jesus, we must know him particularly: this is he, he in whom dwells the fullness of God; he that is the manifestation of God, the going forth of God, the power and the wisdom of God: have you met with him? have you seen him-dying, and found him rising in you? Jesus Christ the power of God, and the wisdom of God, it is him we preach: This is the Jesus whom I preach unto you, saith Paul: we must not only content ourselves with generals and stories, but we must come to particulars: This is he, here he is. Till we find him in our hearts, we can find nothing of his salvation, nor of his life.  Verse 4. 
And some of them believed and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.  
Some of them believed: Paul had a gleaning among his Countrymen; Those that were ordained to eternal life. Hath God cast off his people? (saith he) God forbid.  
And consorted with Paul and Silas: This is that the Ministry of the Spirit doth; it is a Fan that severs; it takes out the corn from the chaff: that is the work of the Ministry, to gather the Saints together, to call up that holy seed that lieth in flesh, and to make them one with another.  
And of the devout Greeks a great multitude: Some of the Jews, but of the devout Greeks a great multitude; more of the Gentiles, then of the Jews.  
And of the chief women not a few: Here are Gentiles and women: the Jews stand out, except a little sprinkling of them; but here are Heathens, the Gentiles and women, the weaker sort, in these God appears: It is not of him that willeth, nor of him that runneth. Here the Jew, the Professor that is born after the flesh, the carnal Professor, he stands out; and this we shall see in our days; Many come from the east, and from the west; but these Children of the Kingdom, these that are only in an outward profession, they shall be cast out; the Gentiles come in, and sit down with Abraham, Isaac and jacob: the wise of the world shall be laid by; silly and weak women shall be instructed, babes and sucklings shall be fiilled with strength, and the mysteries of the Kingdom shall be hidden from the wise. It follows  Verse 5. 
But the jews which believed not, moved with envy, took unto them certain lewd fellows of the base sort, and gathered a company, and set all the City on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.  
The jews were such as owned themselves the people of God; they carry the Scriptures, they dispute out of the Scriptures, and reason with Paul: There is a form of godliness, but the Devil is in it; they are moved with envy, that is the Devil: Here is a pretence of zeal, but envy lieth at the bottom; this is that that is the Professors sin. There is Gentile and Heathen sin, that lieth in open profaneness, in drunkenness, in filthiness and uncleanness, in theft and murder, and the like; but here is the Professors sin, that lieth in spiritual wickedness, as envy, malice, hatred, wrath, evil surmisings, and the like: Many a man blesses himself in this, I am not thus and thus, no drunkard, no adulterer, no murderer: but look what thou art in thy heart, is envy there? then there is murder: Every one that Professes God, let him search his heart, let him not Pharisaically boast, he is not as this Publican.  
They took unto them certain lewd fellows, etc. This is the way of men, when reason and light are too hard for them, than they make an uproar, a clamour, they will carry it with a noise: and this is a judgement of God upon carnal Professors; God leads them forth with evil doers, in just judgement: he leads them forth to sort and company with men whom they would have been ashamed to have seen among them formerly: They took unto them of the base sort lewd fellows.  Verse 6. 
And when they found them not, they drew jason and certain brethren unto the Rulers of the City, crying, these that have turned the world upside down, are come hither also.  
See what a bustle here is about this message of the Gospel, the Gospel of salvation, the kingdom of God, the proclaiming thereof. The kingdom of God is at hand, This was the Apostles business, they meddled not with States and Commonwealths, they meddled not with the Kingdoms of this world: They only held forth the grace of God, and the power of God to deliver from sin and Satan, and see what an outcry the devil makes among men: for here is the devil to be seen.  
If you would see the devil, look upon envy, look upon wrath, look upon rage, look upon opposition to the spirit, these that have turned the world upside down, etc. This is the cry: They did not meddle with the world, but yet this is true in a sense, which they did not reach. The very truth is, that the business of the Ministry of the Gospel, which is carried in the spirit, is turning the world upside down, it is turning that uppermost which is undermost: bringing God uppermost that lieth below, and laying the Devil undermost that lieth above: but there was no such thing as they had in their sense, no disturbing of common peace, no meddling with civil government. They that go forth in the spirit meddle not here. They that go forth in man, 'tis for them to be fishing here, and meddling here: but they that go forth in the spirit, are to the world peaceable: they let the world alone, let the world guide themselves, let the dead bury the dead. That they hold forth, is of another world: the resurrection, the kingdom of God.  Verse 7. 
Whom jason hath received; and these all do contrary to the decrees of Caesar, saying that there is another King, one jesus.  
Here is their charge upon these, they are enemies to Caesar, they do that which is contrary to the decrees of Caesar, saying, There is another King. Yet this is not against Caesar: this is the King that gives Caesar his Authority, and this is the wisdom of Kings and Princes, to own Christ in his place, and not to deal in Consciences, but to subject their own Consciences to Christ, and Christ and his people they will be all subject to them: their bodies, their estates shall be subjected to them; but for their Consciences, they must be excused.  Verse 8. 
And they troubled the people, and the rulers of the City when they heard these things.  
This is that that is to be seen daily; when the jews make an outcry against the Ministers of Christ, against those in whom the spirit of truth appears, laying heavy things to their charge, the Rulers and the people are troubled. Why is this? 'Tis out of ignorance; they know not jesus; and there is guilt lieth upon them; they are full of unrighteousness, and this makes them fear. When they heard these things; men are troubled with every noise, till they come into the spirit; and this noise of jesus affrights exceedingly: thus the poor world, that know not God, are troubled.  Verse 9 
And when they had taken security of Jason and of the other, they let them go.  
The Saints are ready to give the world security that they will not molest them or trouble them. jason had given up the world, his estate and life, and is ready to give in security that he will never be an occasion of any trouble, that he will never seek any change. All the change that a Saint looks for, or that he is given to, is for the Lord to appear in the earth. They gave security; and this is that we are ready to do, to give security that we will never be troublesome to the Princes of this world: we will let them have their time, we will never come against them in any worldly power. We will never come forth against them, unless against their unrighteousness, and then we will come forth in the power of God. When we talk of the power of God and of jesus, the world scoffs at us: let them do so, he is King, and shall take his kingdom, and shall destroy all unrighteousness, and them that exercise it: He shall come forth to be admired in them that believe.  Verse 10. 
And the brethren immediately sent away Paul and Silas by night unto Berea, who coming thither went into the Synagogue of the jews.  
See here; Ministers of the spirit, in whom God dwelled, and went about the world, what shifts they are put to, how they sneak, and are conveyed away, as if they had done a robbery, as if they were traitors, as if they were enemies to Caesar indeed. This is the condition of Saints here, as deceivers and yet true, saith the Apostle; here was a state of weakness, they sent them away by night: who coming thither went into the Synagogue of the jews; Paul is still among the jews, there was somewhat to work upon, for they owned the Scripture.  Verse 11. 
These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily whither those things were so.  
Here are Jews [indeed] among these, Jews inwardly, and these were noble Jews. Here is the true nobility, the nobility that is coming up, now that the shadowy nobility is going down; those that are born of God are truly noble. The nobility, the shadowy nobility of this world, how hath it been reckoned and accounted of! such as have principles of honour and virtue in them, when they hear of honourable and virtuous actions, cannot but own and honour the persons; these are the noble, the honourable men; and this is the ground of nobility here in the world. But now, the true nobility is, to be born of God. And those that are born of God, do acknowledge that that is truly noble; they have principles in them of glory and honour: and when God that is the only virtue and glory appears, they own him, they receve him: that is it that is said of these Ber●ans, that they received the word with all readiness of mind: what is the word? the manifestation of God, that is the word. All that are not born of God, are base born, and they do not know true nobility: when the pearls of God are brought before them, they know them not, they trample upon them: they are base bred, they know not noble things. They received the word with readiness of mind, they knew the Scriptures were of God, for God had witnessed it to them; they searched the Scriptures, and did see they did agree with that manifestation they had from Paul and Silas. These were more noble.  Verse 12. 
Therefore many of them believed, etc.  
All Gods elect are honourable and noble; they are Kings, and Queens, and Princes, and they shall appear so.  Verse 15. 
And they that conducted Paul brought him unto Athens, etc.  
Athens was an University where were learned men. See the Apostles entertainment here; wheresoever he came else, his entertainment was persecution; but here he hath little besides scoffs and jeers. He had more to do here with the wise heathen, then with the professing Jews: and 'tis observable, what the Apostle saith, 1 Cor. 1. We preach Christ crucified, to the Greeks foolishness, to the Jews a stumbling block. The wise Greeks looked after wisdom, the Jews after a sign; Christ crucified was foolishness to the Greek, and a stumbling block to the Jew. Here Paul deals with the Greeks which say, What saith this babbler? What strange Doctrine is this?  Verse 16. 
Now while Paul waited for them at Athens, his spirit was stirred in him when he saw the City wholly given to Idolatry.  
His Spirit was stirred in him. There is body, soul, and spirit, as the Apostle hath it in the Thessalonians. What is this spirit, but the partaking of the divine nature, as Peter calls it? The new man born of God, in which God doth act: This spirit lieth dead and is asleep, further than God doth quicken and act it. This spirit is the seat and Temple of God, where God moves; the devil's business is in the flesh; there he works his work: the spirit is entire unto God, here God appears sometimes, and sometimes he does not. We cannot do any handsome work in the Gospel without a stirring in spirit; we cannot sail without a gale; we cannot stir in a calm. He was stirred in spirit. It is the spirit of God that stirs the spirit of his people. Sometimes there is a discovery of Idolatry, & the spirit of the Saints is not stirred. Sometimes God saith, as of Ephraim, He followeth Idols, let him alone. Here was a whole City in Idolatry, and Paul's spirit is stirred to deal with them if it may be, to help some of them out of it; the spirit of God will strive with some, and it will not strive with others: 'twill give over striving: my spirit shall no longer strive with man, as 'tis in Genesis: Here the Lord was pleased to appear to some of them. When he saw the City wholly given to Idolatry. That which is given to Idols, is given to devils. Here was a City given to the devil, this learned City, this seeing City, is wholly in the devil's hands: wholly given to Idolatry, given to Satan. He is the God of the world; the wisdom of the world, and flesh worship him: and Jesus Christ in whom the true God makes his appearance, is crucified by the world.  Verse 17. 
Therefore disputed he in the Synagogue with the Jews, and with the devout persons, and in the Market daily with them that met with him.  
He disputed with them. There are some to be disputed with, and some to be let alone.  
He disputed with the Jews in the Synagogue, and on the Market day. Paul is a market-man. What doth Paul in the Market? Paul in the Market hath no worldly design. Paul is a spiritual man in the Market, as most men are carnal in the Congregation. Paul's design was Heaven and God in the Market, and many a ones design is the world and flesh in the Synagogue. The Saints in the world they are not worldly; carnal men are worldly even in the Church. Spiritual men in their dealing in outward things are spiritual; 'tis God that they look at, and 'tis him that they seek: Carnal men even in prayer and all their worship are carnal, and make use of God only for the world and flesh.  Verse 18. Then certain Philosophers of the Epicureans, and of the Stoics encountered him: and some said, What will this babbler say? Othersome, he seemeth to be a setter forth of strange Gods, because he preached unto them Jesus and the Resurrection. 
Certain Philosophers, Students in this University, lovers of wisdom, some of the Epicureans: those that were taken up in a search after true pleasure, true contentment, true rest, (we do not look upon that Sect as making after fleshly or beastly lusts) it was a gallant study. And some of the Stoics, those that studied the subduing their passions; a brave study! but both of them fruitless, and nothing but labour in vain without the spirit. Paul comes to them with that Ministry it had pleased the spirit to communicate to him. They that are Ministers of the spirit, cannot minister the spirit to whom they will, but as it pleaseth the spirit to go forth by them.  
These encountered him, and some said, What will this babbler say? This is the repute that all those have that minister the spirit, and that they must look for that will hold forth only the learning of the spirit: among the wise of the world a spiritual man must reckon to be looked upon as a fool, a trifler, a babbler. Whatever natural wisdom cannot understand and reach, the pride that is in it, will scoff and jeer at. What will this babbler say? Thus the language and expression of the spirit is unto the world, the wise of the world, The wisdom of the world is enmity to God.  
Some said, He seems to be a setter forth of strange Gods; Why Gods in the plural number? Paul held forth one God, and the only God (as he shows afterward) This God is strange unto wise and learned men, they look upon him as setting forth strange Gods, because he preached unto them Jesus and the Resurrection. Like enough they looked upon him as holding forth Jesus to be one God, and the Resurrection another. Carnal men are very apt to have gross mistakes when they hear of spiritual things.  
Jesus and the Resurrection. Mark how these are joined together. I am the Resurrection and the Life, saith Christ. So far as any man doth know Jesus, he lives in the Resurrection. All the knowledge of Jesus that is saving, is above the world, above the natural man. It is life eternal to know Jesus, and this is the Resurrection. And this Resurrection is above the reach of all the learned and wise men of Athens. The natural man comes not into it, it lieth within a veil: therefore he that preaches Jesus indeed, must needs be a Barbarian and a babbler to a mere natural man. Whosoever doth preach Jesus in the spirit, he must not look nor think to be generally understood. For my part, if all I hold forth concerning Jesus, should be commonly understood, I had very good ground to question whether I preach Jesus or no.  Verse 19 
And they took him and brought him unto Areopagus, saying, May we know what this new Doctrine whereof thou speakest is?  
Here was some ingenuity, he was not barred up; indeed it was their profession, their business at Athens, to tell or hear some new thing, as ver. 21. May we know, etc. Paul might answer them, I cannot tell whether you may or no, unless the spirit of God declare it to you (let me tell it you a hundred times) you can never know it. But Paul would try whether they might know it or no: whether God would let them into the secrets of his kingdom. There is this ingenuity in them that is not to be found in many Professors; the devil hath that power in their hearts, they must not hear any new thing; for why? they may be misled. Thus the devil keeps them bound to him, and under pretence of taking heed of error, keeps them from the truth.  Verse 20. 
For thou bringest certain strange things to our ears; we would know therefore what these things mean.  
If ever we mean to be built up in the knowledge of God, we must look to hear of new things, but let's not receve them suddenly: yet not throw them out of doors. Be not forgetful to entertain strangers: we know no other guide but the spirit, there is not any Minister in the world that is our guide, or any company of Ministers, but the spirit if he speaks in them and by them; we have but one Master, that is Christ.  Verse 21. 
For all the Athenians and Strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing.  
This, To tell or to hear some new thing, was not going about and ask, what news? how is it with the state? but they were searching into the secrets of nature; every one was improving their studies, and were communicating one to another what any had found out, and thus they improved their time.  Verse 22, and 23. 
Then Paul stood in the midst of Mars-hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious; for as I passed by and beheld your devotions, I found an Altar with this inscription, To the unknown God; whom therefore ye ignorantly worship, him declare I unto you.  
The Apostle doth not dispute with them in any point of their Philosophy, but goes to their devotion, he takes occasion thence to deliver himself concerning Jesus & the Resurrection, & so he dealeth with them according to their principles. When he hath to do with the Jews, than he disputes out of the Scripture; when he hath to do with these Greeks that did not own the Scriptures, he deals with them by principles of their own: first of all he charges them with superstition; You are led without rule, you can give no account for what you do: and it appears by your own confession, your own hand; for as I passed by, etc. See whether the light and learning of these men had broughr them, even to show that they were at a loss concerning God. Ask ignorant carnal people, whether they know God or no: they will take upon them to know him. But here are men improving their light by studying: and it may be when they first entered upon the search of knowledge, they might think that they did know God: but after some time spent therein, they saw they did not. That is it that all our wading in studies doth bring us into concerning God, to discover our ignorance, and I look upon it as a kind of ingenuity to profess truly as they did here: they did acknowledge a God, but did not know him. I found an Altar, etc.  
There is no man but worships an unknown God, unless Jesus Christ be his Altar. There is no Altar, but Jesus Christ, can bear this inscription in truth, To the known God. There is no knowledge of God, but in Jesus Christ. When the Son declares him, than he is the known God.  
Whom therefore ye ignorantly worship, him declare I unto you. So Paul by degrees brings them unto Jesus Christ.  Verse 24, and 25. 
God that made the world and all things therein, seeing that he is Lord of Heaven and Earth, dwelleth not in Temples made with hands, neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life and breath, and all things. q. d.  
You are mistaken in this God, as if he stood in need of somewhat; therefore you build Temples to him, and make Offerings to him.  
This is that simple people think that God needs them, and is much beholding to them for the service they do him: what saith the Apostle? he giveth to all life and breath, and all things. Therefore he receiveth nothing from the creature as of need.  Verse 26. 
And hath made of one blood all Nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.  
God, the only wise God, that made all things, hath so brought forth all things, and brought forth man in this Creation, that man should be quickly at the end of his travel, that so he might begin to seek after God. That's the Apostles scope and Argument here. He hath made of one blood all Nations, and determined, etc. That they should seek the Lord, etc. ver. 27. God hath made the earth, and brought forth man: Man, when he comes forth in the earth, makes after earth: there he is planting, and building and purchasing; but God hath bounded his time, he shall continue so long, and no longer; and God hath bounded his habitation, he shall go so far and no further; and what is the design of God in this? but that man being at an end here in this Creation, should look after him that made all things, that he should seek the Lord. This is that the creature saith to man, when he is searching after it greedily, pursuing it earnestly; Surely thou art out in thy pursuit, thou dost not seek that thou shouldest seek; thou art at an end here, as to thyself. So the very creature speaks to man to seek the Lord. Thou wouldst have rest here, thou wouldst have satisfaction here, but thou seest how much thou mayst have: thy days here will run to an end: that which thou hast got, thou knowest not who shall gather: and God hath bounded thee that thou shalt get so much and no more, that so thou mightest seek the Lord. So the Apostle here.  Verse 27. 
That they should seek the Lord, if happily they might feel after him, though he be not far from every one of us.  
Man reaching after these things, at last sees vanity in them. I must seek the Lord, if happily I may feel after him, in a dark state and condition. Thus God begins to quicken his people, by showing them an end in the world: then they begin to feel after God, to grope after him: where is he? who is he? There is no rest in this Creation.  Verse 28. 
For in him we live and move, and have our being, as certain also of your own Poets have said, For we are also his offspring.  
For in him, etc. He is about us, he is in us; there's not a finger stirs, but 'tis in his power; not a thought moves, but 'tis in him: in what strange darkness are we, that we should not see him?  
As certain of your own Poets have said, and so he is striking them with their own quills, dealing with them upon that they did own and acknowledge.  
All men are the offspring of God. There are two ways of being God's Offspring, one by nature, another by the spirit: one only in old Adam, another in Christ, the living soul, the quickening spirit.  Verse 29. 
For as much then as we are the offspring of God, we ought not to think that the Godhead is like unto Gold or Silver, or stone graven by Art and men's device.  
See the force here of the Apostles Reason. We are his Offspring; this is professed among you; now we being his Offspring, shall we make God our Offspring? Shall we make the work of our hands to be God? We are of him, and shall we maker him to be of us?  Verse 30. 
And the times of this ignorance God winked at, but now commandeth all men everywhere to repent.  
God was pleased that there should be such a time of darkness, that the devil should have a power and a kingdom; but now that he is coming forth, he will be owned. Now he commandeth all men everywhere to repent; he is coming forth now to show himself, and he comes forth in Christ; so in the next verse.  Verse 31. 
Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men in that he hath raised him from the dead.  
Thus he works and toll them on from their own principles, to believe in Christ.  
He will judge the world in Righteousness, and he will judge the world by a man: that man whom he hath ordained, of whom he hath given evidence (that he will judge the world by him: by that man, who was judged by the world, and suffered according to the flesh, but is justified in the spirit) in that he is risen from the dead.  
Here is the judgement of God, the Resurrection, this raised state.  
This day of the Lord comes forth, when Christ comes forth; when this man is revealed in us, there this day, this judgement comes forth. As he is revealed, we are judged.  Verse 32. 
And when they heard of the Resurrection of the dead, some mocked, and others said, We will hear thee again of this matter.  
Carnal wisdom cannot bear that which is beyond its reach. Christ came into the world, for judgement, that those that see not, might see; and those that see, might be made blind.  Verse 33. 
So Paul departed from among them.  
Yet there is some fruit of his preaching, his spirit was not stirred to no purpose; for  Verse 34. 
Certain men clavae unto him, and believed, etc.   

CHRIST the only SACRIFICE and ALTAR.  

SERMON I.  HEB. 13. 10, 11, 12, 13, 14, 15. 
We have an Altar whereof they have no right to eat which serve the Tabernacle.  
For the bodies of those beasts whose blood is brought into the Sanctuary by the high Priest for sin, are burnt without the Camp.  
Wherefore Jesus also that he might sanctify the people with his own blood, suffered without the gate.  
Let us go forth therefore unto him without the Camp, bearing his reproach.  
For here have we no continuing City, but we seek one to come.  
By him therefore let us offer the Sacrifice of Praise to God continually, that is, the fruit of our lips, giving thanks to his Name.  
IEsus Christ yesterday, to day, and for ever; the substance of all, the true Altar, the true Sacrifice, the true Highpriest, the heavenly Sanctuary; let us by him offer the Sacrifice of praise.  
We have an Altar; let every one consider whether they do worship by this Altar. There is no sanctified gift, but by this Altar: we have no true meat, but from this Altar; no true Spiritual refreshment but from him. There is nothing strengthens and establishes the heart, but Christ, nothing but Grace; he is the Altar, and he is the Sacrifice▪ So it follows in the 11. Verse, For the bodies, etc. He is the sin-offering: He is made a curse for us, he became sin for us, and whosoever is sanctified by him, he is carried forth by him without the camp, and is content to take up his reproach. True Sanctification unto God, is to go out of the glory, and rest, and ease of the flesh into the reproach of the world, where Christ is, and whither he calls us, and through that willcarry us into spiritual glory, into eternal honour and rest.  
Let us go forth▪ This is to be sanctified by jesus Christ, this is to be made peculiar unto the Lord, to leave all and follow the Lord, to take up his Cross, to deny ourselves, to die and to suffer with Christ, than we shall live and reign with him. The exchanging life, riches, honours, is that we are called to by Christ, who that he might sanctify the people, suffered without the gate: he was made a curse; and those whom he sanctifies, he makes willing to be made a curse: we come into the blessing of God, by being contented to be made a curse unto the world: those whom Christ sanctifies, he makes a willing offering.  
Let us go forth unto him without the Camp: He lives in them, he carries them forth; and there appears the same mind in them that was in Christ jesus: This is true Sanctification: Let the same mind be in you that was in Christ Jesus: No man takes my life from me (saith Christ) but I lay it down of myself.  
The reproach of Christ is the way to the glory of Christ. Moses esteemed the reproach of Christ greater riches than the treasures of Egypt. Let us go forth to him.  
But this is a hard saying, and who can bear it?  
'tis no hard saying, for we part with nothing but what will away; For we have here no abiding City, we look for one to come. We are going to a heavenly City and Country, whiles we are parting with this, so 'tis no hard saying: Till we be convinced by the Spirit, of the passing away of this present form of things, and see a durable state coming, an inheritance immortal and undefiled, we shall never be content to go out of the City, out of the Camp, and to bear Christ's reproach: But this is that that is said, every one seems convinced, that here we have no abiding City, and every one professes, he looks for one to come: if then we refuse to go forth without the Camp, and to bear Christ's reproach; if we mock and scorn those that do, we have that within us will rise up in judgement against us; and our Religion comes all to this, we profess we know God, but in works we deny him.  
By him therefore let us offer the sacrifice of praise to God continually: Mark how those two come together, Let us go forth, etc. and By him let us offer, etc. There is joy and glory in the reproach of Christ: When ye are reproached for the name of Christ, happy are ye; for the Spirit of glory rests upon you. There is meat in this Eater, according to Sampsons' Riddle.  
The sacrifice of praise continually: Take notice here, that the service and the worship which God expects of his people, is praise and thanksgiving: Thou wouldst not have sacrifice, else would I give it thee: Offer to God thanksgiving, as 'tis in Psal. 50. 12, 13. Who so offers praise, honours me. Sacrifice was but an outward sign of praise and thanksgiving. God hath made his people for his praise, Isa. 43. 21. This people I have form for myself, they shall show forth my praise: God hath but this only design to manifest himself, to show forth his glory; he will bring forth his glory in the salvation of his people: he makes a people of those that were no people, that they should show forth his virtues and his praises; this is the business that a Christian is called to, to hold forth God: The effect of the Spirit which is poured forth, is nothing else but praise and thanksgiving: Making melody in your hearts, singing Psalms, and Hymns, and spiritual songs, as 'tis in the Epistle to the Ephesians: God will manifest himself to his glory, in his people, in all blessings in spiritual things. God will be the song and the praise of his people; then we are right Worshippers, Gospel-Worshippers, when God is our praise, when God is our song: let us by him therefore offer up unto God the sacrifice of praise.  
And if: this be the worship that God requires of us, then let every one of us be looking how far we are lead into it, or whether we are at least coming toward it. There is nothing acceptable to God but this: mourning and prayer is only acceptable as it makes to this: God is emptying us, and humbling us, that he may fill us, and his filling us is praise and thanksgiving: Therefore David when he is mourning saith, he shall yet give him thanks. In prayer and mourning, he is but travelling for praise and thanksgiving: praise is coming forth, 'tis breeding: I shall yet give him thanks, saith he. So much as we have attained in praise, so much we have attained in true and spiritual Religion: so much as we go forth in praise, so much we go forth by Christ: Let us by him therefore offer the sacrifice of praise. The worship and service of God is a joyful thing, 'tis a cheerful thing: we do not know the service of God in truth, until we know joy in the Holy Ghost: The Kingdom of God is righteousness and peace, and joy in the Holy Ghost: It is refreshing, it is cheering, it is meat and drink: In the keeping of thy Commandments there is great reward. Do not reckon that we are true Worshippers of God, Worshippers in Spirit and Truth, until we come into the joy of God, until we can offer the sacrifice of praise: We may be tending to it, and making to it, we may be travelling with it, in sorrow and in sighs, but when we are brought forth in it, it is in praise. By him therefore let us offer, etc.  
It also sets an end, and determines that controversy between the Law of Works and the Law of Faith; between the Law of Moses and the Law of Christ; between man's Righteousness▪ and the Righteousness of God; between justification by works, and justification by faith: It is praise that God looks for; man's Righteousness, man's Works, they praise man, and set up man: What is that that throws down boasting? The Law of Faith: that sets up God. Why dost thou boast? Thou hast nothing but what thou hast received? This makes us praise.  
And it may help us, by way of direction, how to know what is truth, and so keep us from being carried about by divers and strange Doctrines. What is it that leads us to praise? what is it that brings us into rest and joy, the joy of the Lord? what is it that exalts God? God hath nothing to do, nothing to seek, but his own exaltation, his own praise; that that is from him, that leads to him; that that sets him up only, shall be exalted in that day▪ praise is the sum of that which God requires of us: When we can praise, than we can worship. By him let us offer the sacrifice of praise.  
But what is this praise then? 'tis worth the knowing what it is to praise him.  
Consider here, what a Title the Text gives it, it is a sacrifice. By him therefore let us offer the Sacrifice of praise. In a Sacrifice there is offering up, there is an Altar, there is Fire, there is a Priest, there is somewhat to to be carried forth, there is somewhat to eat, there is somewhat for refreshment. So 'tis here in praise; true acceptable praise is a sacrifice, 'tis the fruit of our lips, as the Apostle calls it here. By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his name. The fruit of our lips, is this all? no, this is but a part, it is the calves of our lips, as the Prophet Hosea calls it. By the lips the heart comes forth, and the abundance of it, but the sacrifice is ourselves; praise is the offering up ourselves. I beseech you (saith the Apostle in Rom. 12.) that you offer up your bodies (not your lips only, but your bodies) a living and acceptable sacrifice; every member a weapon and instrument of righteousness: this is praise. Your bodies and your spirits they are the Lords. To praise him, is to offer up both unto him. In this sacrifice here is somewhat to be killed; that is, lust, fleshly lusts, worldly lusts; and here is somewhat that is to live, somewhat that is to be offered up a living sacrifice: here is somewhat that is to be devoured in the fire; and somewhat that lives in the fire, that glorifies God in the fire: there is that that lives in God, who is a devouring fire, and everlasting burnings: all that is spiritual, all that is the new creature, that is it is offered up a living sacrifice; there it hath its life: it comes from God, and it lives in God: so it is a sacrifice of praise. It is the giving up, the resigning up of ourselves to be disposed of by the Lord. The offering up of the Gentiles that the Apostle speaks of in Rom. 15. 16. sanctified by the Holy Ghost. To offer the sacrifice of praise, is to make ourselves an offering unto God, as Jesus Christ did: Here I am to do thy will (saith he) thou wouldst not have sacrifice: Here I am, dispose of me: 'tis written that I should do thy will, therefore I am no more my own, but thine: This is to offer the sacrifice of praise, this is to give thanks to his name. The love of Christ constrains us: we must no more live unto ourselves, but unto him: This is the sacrifice of praise; here is thanksgiving indeed, praise indeed, which is that that is held forth in Psal. 116. Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. I'll walk before the Lord in the land of the living. Here is the sacrifice of praise, I'll walk before the Lord: I'll walk in the Spirit, and no more in the flesh. In the 12 Verse it follows, What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. Here is the sacrifice of praise: here is dying, dying to the world, dying to the flesh: Precious in the sight of the Lord is the death of his Saints. O Lord, truly I am thy servant, and the son of thy handmaid, thou hast loosed my bonds: I will offer to thee the sacrifice of thanksgiving. What shall I render unto God? 'tis said of Hezekiah, that he rendered not unto the Lord according to the benefits he received from him: This is that God enables his people to do; to render to him according to what they have received: God enables his people even to recompense him, to requite him. Do you thus requite the Lord? The Lord enables his people to requite him, and to requite him fully: for as he is our fullness, so we are his fullness; as he gives himself to us, so he enables us to give ourselves to him, and so we return himself unto himself: Of thy own we have given thee: Thus only a Saint can praise that hath the Spirit, that hath received God; for nothing is acceptable to God, but himself: Nothing comes to God, but what comes from God. There is no sacrifice indeed but Jesus Christ; By him let us offer up the sacrifice of praise unto God.  
The people of God do make a Covenant with God by sacrifice, Psal. 50. There is a sacrifice of praise (praise is a sacrifice) and a sacrifice of ourselves: 'tis Christ that is the sacrifice, and 'tis by Christ that we become a sacrifice acceptable, a sacrifice of a sweet savour unto God: For I do not live (saith the Apostle) but Christ lives in me: And as by him we are a sacrifice, so by him we are Priests, a holy priesthood, to offer up spiritual sacrifice acceptable to God: as 'tis in 1 Pet. 2. 5. There is the fire of this sacrifice, the Eternal Spirit: Through the Eternal Spirit he offered up himself without spot▪ and that that is our praise, is the meat and drink upon this Altar, the refreshing and the wine: In keeping of them (of thy Commandments, saith David) there is great reward. There is somewhat to be carried forth in this sacrifice, and that is iniquity and sin, that cleaves unto our holy things. Praise and thanksgiving is the sum of the Worship of God and Jesus Christ: and this praise and thanksgiving is a sacrifice, and such a sacrifice as you have heard.  
Use. This may make a discovery unto us, that praise and thanksgiving is little known among us, we are very little acquainted with it: we have heard of the name, but know not the thing. The common praise and thanksgiving stands in some expression of words; sometimes there is a day set apart, sometimes good words spoken of God; at such a time there are some Ceremonies used, and it may be a great deal of sacrifice done to the flesh; there is a seeming offering somewhat to God, but none of the best; And cursed is the deceiver, that hath in his flock a male, and offers to God a corrupt thing: The true praising and acceptable thanksgiving is, offering up of ourselves, ourselves sanctified (that the offering up of the Gentiles might be sanctified by the Holy Ghost) and ourselves a living sacrifice: There is no man can glorify God, but he that is glorified of God; according to that prayer of Christ in Joh. 17. Father, glorify thy Son, that thy Son may glorify thee.  
If this that hath been said in this point, cause us to look into our hearts and consider what we have done, and how we have been in this service of praise, it is that I intended in it. When we shall look into the nature of Praise and Thanksgiving, and shall look with a right eye, we shall see that there hath been nothing, or little else besides the name of Praise amongst us: it hath been but a form of Godliness, having in it scarce any thing of the power.  
By him therefore let us offer the Sacrifice of praise to God continually.  
By him let us do it. That is the next thing to be considered here, That by Jesus Christ, in the name of Jesus Christ, in the power, in the light, in the love, in the spirit of Jesus Christ must our praise go up to God; and all that is acceptable doth go up so. By him let us offer, etc.  
All that comes to God, that is acceptable sacrifice, it comes by him; it comes in his name, it goes up in his grace, it goes up in his love, in his light, in his power: this is by Jesus Christ. There is no Sacrifice acceptable, but that which is sanctified by the Holy Ghost, as in Rom. 15. 16. That the offering up of the Gentiles might be acceptable to God, sanctified by the Holy-Ghost. There is nothing that comes acceptable unto God, that God owns, that he receives, or where he smells a savour of rest, but that which comes up in the spirit of Christ, by Christ, by him, in his name. There is nothing holy, but what is by the Holy-Ghost. It is he that sanctifies the people by his blood, as it is said here before. Let us go forth to him, and by him let us offer the sacrifice of praise.  
He is the Mediator between God and man; he is our peace, our wisdom, our righteousness, our sanctification. If he be our sanctification, God will own us; there is nothing that God can own, but what comes by him. We are all an unclean thing; there is nothing comes from us but pollution, but only as we come forth by Christ and in Christ. Else all our sacrifices of praise and thanksgiving are nothing but a form, a show of holiness. It is a fair show toward God, but tends only to the flesh, and to the world. Our mind and Conscience is defiled till it be taken into the Holy-Ghost, till Christ be brought forth in us. In Christ we come forth a new creation. All this same old creation is lost and fallen into Satan; in the new Creation Satan hath nothing to do, the prince of this world comes and hath nothing in me. By him. All acceptable service goes to God by Christ: In him are all the promises, yea and Amen. The promises (saith the Apostle) they are to the seed: he doth not say to Seeds, as to many, but as to one, and that is Christ. Gal. 3. 12. Coming, and not coming by Christ, we have no▪ promise of acceptance: Christ is the heir of all: God hath given all to him; we can have nothing but by him: and in him we are coheirs, as the Apostle hath it in Rom. 8. God hath chosen us in him, hath blessed us in him: by him let us offer the sacrifice of praise. Christ is Temple, he is Altar, he is Priest, he is all, the whole body of our sacrifice: by him let us offer the sacrifice of praise. No acceptable sacrifice but by him.  
Every one then that deals by sacrifice, that deals in praise and thanksgiving, or supposeth that he doth so, let him consider by whom he comes. Do you come by a Mediator or no? If you come by a Mediator, do you come by him that is gone without the gate, and sits in the reproach of the world? if you come not by him, all that you do (whatever fair show it hath to men) is but abomination in the sight of God. There is nothing acceptable to God but in him. All the Incense you offer up, it stinks unless there be the sweet odour of him. How is it then you bring your praise, you bring your thanks? by whom do you come? doth Christ lead you in? do you do it by him? We use his name, we come with words and letters, and syllables; we say, Lord, we come to thee by Jesus Christ, we come in his name: when we say so, let's consider what Commission we have. Remember what the evil spirit said to them that conjured them in the name of Jesus whom Paul preached, Jesus we know, and Paul we know, but who are ye? and that of the Psalmist, Why dost thou take my name into thy mouth when thou hatest to be Reform? Is the name of Jesus in thy mouth? Yes: but consider, is the love of Jesus, and the Faith of jesus in thy heart? If we come by him, let us see that he is with us: let us look for his mind in us, for his spirit in us. Are we spiritually minded or carnally minded? Are we his reproach? or is he precious unto us? he must needs be so if we come by him unto God, and know him the only way and the truth, and the life. Are we let unto God by his spirit? To come by jesus, is to come in the light and power and grace, and life of jesus. To come in our own names, what can we expect? to come by our own works, by our own righteousness, this is to make another jesus, another Mediator. To use only the name, what an abominable mockery is this? and how hath Satan and sin and all wickedness been brought forth under the Names and Titles of jesus Christ? The devil hath brought forth all sacrifices to himself, under the name of jesus Christ, and under such Titles.  
By him. Let every one of us look (if we be in praise and Thanksgiving unto God) whether we come by him. To come by him is to come with him. Know ye not that Christ is in you? If any have not the spirit of Christ, the same is none of his. We are branches of his root, members of his body, and so we are to grow up (if we be planted in the house of God) through the sap and fatness that we have in him. We have great things to do, which cannot be done but by him. We have principalities and powers, death and hell to wrestle withal; how shall we do it but by him? we have God himself to overcome, and how shall this be done but by his son? Consider what a promise there is, whatsoever you shall ask in his name, it shall be given you. We have heaven to open and shut, we have Satan to bind and lose, and how shall this be done without him?  
But you will say, where is he that doth go forth by him? where is this power? where is this light? and where is this grace?  
O 'twere well if all our hearts were stirred up to look after it, where it is? O that we were awakened to look for it: that we were roused up out of spiritual security and stumbling, out of that form of Religion we walk in, to look after power and life and spirit. Where is it? Surely when we begin to look after it, we shall find it is not far from us. But the truth is, it hath been a long time absent, a long time withdrawn, in respect of the manifestation of it. God hath been pleased that there should be an hour of darkness, and a time of temptation: God is pleased there should be a time of Apostasy, that the man of sin should be revealed; and that he himself during this time should be hid. Christ himself did not always go forth manifestly in the name of God, for that thirty years from his birth; 'tis true, he did all by the Father, but how little manifestation was there of the Father in that time? his working by the Father, in the name of the Father, was manifested in him by degrees. And he tells his Disciples, that they should go forth mightier than ever he went forth himself, Joh. 14. He that believes in me, greater works shall he do then those that I do. When Christ came to suffer, and to be a reproach, he went to it by the Father, he went to all by the Father, and we go to all by him: and the Father did not presently manifest himself, or lead him out to a willing and a joyful suffering, but comes to him by degrees; after begging and entreating, and earnest Prayers, with strong cries and tears, if it be possible, let this cup pass away. The Father comes in at last, takes him by the hand, and then he goes on cheerfully, and for the joy that was set before him, he endured the cross, and despised the shame. The manifestation of Christ with his people, to lead them to God, hath been low and dark; but it shall be clear, it shall be bright, it shall be powerful. We have been in an exceeding puzzeled lost condition, and still are, that we scarce know when we go by Christ, and when we go alone: but he shall come forth clearly and manifestly, to lead his people, and we shall see that he hath us by the right hand. He will come forth in his brightness to destroy the man of sin, after the time that he is fully revealed; and by him the Saints shall go into greater glory than ever they have yet seen; we shall judge the world, and we shall judge Angels. How is it to be wished that we were sensible of that confusion and darkness that lieth upon us, that we have seen and do see very little of Christ our way? I am the way, the truth, and the life. When the time comes that Christ shall manifest himself unto his people, to lead them unto God, to be their light and their direction and their life, he will make us sensible of our darkness, of our weakness, at what a loss we have been, and we shall begin to cry as the Prophet Elisha did, when his Master was taken up, where is the spirit of Eliah? There is the promise of a double spirit, greater things shall they do that believe in me. Where is this double spirit? surely God is awaking us to be looking after it. We have heard of Christians of a tall stature, that have been giants to us, and we like Pigmies unto them: and we have precious promises that hold forth a more glorious manifestation of God, a full and everlasting presence of God: let us be looking out of our darkness and weakness unto this. Let us not be content that Paul should be able to do all things through Christ that strengthens him, and we able to do nothing: Let it trouble us, that Paul should not be under the power of any thing, and we under the power of so many things; let it stir us, that Paul should triumph over principalities and powers, and see himself more than a Conqueror; and we lie grovelling under a spirit of fear. When God hath once discovered to us how low his appearing is in us, and how little we go forth by him, we shall be stirred up to look for a higher appearance, and when we shall hear and read what the men of God have said, The light was manifest, we have seen it, we have handled it with our hands, our eyes have looked upon it; surely our hearts will burn within us, we shall have no rest till he come forth in us. Our fouls will breathe nothing else but this, O that thou wouldst bow the Heavens and come down! O that thou wouldst make thy way known to thy adversaries! We shall be weary of walking in a weak dull Religion: we shall see what a reproach we are that bear the name of Christ, and can show forth nothing of the power of Christ. Carnal profession in Religion, seeks ways to make out itself by helping Christ to worldly strength, and worldly honour, and worldly wisdom; but they that are Christ's indeed, will take heed of this Antichrist.  
Be sensible that Christ is a child in us, and weak in us, can hardly speak in us, can hardly stir in us; that we lie in the dust, till he be grown up in us; that we sit in darkness till the Lord be our light. We know that there is a Ministry will come forth that will have no need of such weapons: therefore we will never seek to honour Christ and set up Christ, with the civil Magistrates sword: we will never seek to put the civil sword into his hand: we will never seek to dress him forth with man's wisdom: we will lie in the dust till he comes forth in us in his own power, and wisdom and glory.  
We should then mourn after the Lord. When once the people did mourn after the Lord, the Lord was presently with them. The Lord tells his people by Jeremy, that the time of their captivity should be in Babylon seventy years, and then saith he, you shall praise me, than you shall seek my face. We have been in Babylon, and are in Babylon, mourning after the Lord, and begin to feel our captivity, and are sensible of our weakness: is not the man of sin revealed? now let the Lord be revealed to consume this man of sin; to consume him inwardly, to consume him in all the world. Come and take thy kingdom, and take thy power. Where will God appear and set up his glory? is it not in his Saints, he will be glorious in his Saints, he will be admired in all them that believe. Awake and rise up you that sit in the dust. Let's not be contented with forms and professions, and names and Titles; let us look after power, let us go forth by Christ indeed; let us be looking where the power of Christ is, and where the grace of Christ is; Christ hath said, Whatever you ask in my name, it shall be given you. How many things do we ask, and they are not given us? how do we ask in the name of Christ then? If we consider ourselves in all we have yet attained, we shall scarce see any thing we can call Prayer; we never knew how to pray yet. When did we go forth by Jesus Christ? By him let us offer the sacrifice of Praise to God, and by him we shall do it continually.   

SERMON II.  HEB. 13. 15. 
By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.  
BY him: By whom? by Jesus; who that he might sanctify the people with his own blood, suffered without the camp: Let us go forth to him without the Camp, bearing his reproach; And by him let us offer the sacrifice of praise to God continually. Our Sanctification by Christ, is our giving up ourselves a sacrifice to God: It is our going out of the glory of the world, out of the honour, the reputation, and all the accommodations of the world unto Christ, who who is gone before us out of all. To be a Christian is (at least) to be brought to this in full purpose of heart: Abraham was the father of the faithful, who because he trusted in God, forsook his Country, Kindred and Father's house: He that will be my Disciple (saith Christ) let him take up his cross▪ else he is unworthy of me. This is to be sanctified unto God, to be no more the worlds, nor the flesh's, nor our own, but the Lords. You must be a curse to the world, if you will be a blessing to God: We have not rightly understood Christ's being made a curse for us; we have thought we might be excused from the curse, but we must be made a curse with him: and by going into this curse, we remove from that curse we are under as unto God. Let us go forth unto him bearing his reproach: And you shall lose nothing by it; You have here no continuing City, you are making unto a continuing City through reproach: You must go out of the Camp, out of the City, if you will find a continuing City: you shall not go out in haste, or in fear, you shall not go out sorrowing, or mourning: you shall not go forth looking back, O what a City have I left? what goods, what name have I left? If Christ lead you forth, you shall go forth with praise and thanksgiving. When Christ went forth, he had joy set before him, and for that he endured the cross, and despised the shame. Let us by him offer the sacrifice of praise to God. The Altar of God (which is Jesus Christ) unto the true Worshippers, gives them the fat, it gives them the sweet, that they rejoice before the Lord, they bless the Lord, they are filled with his loving kindness, they are filled with his goodness, they eat and drink that meat the world doth not know, they praise him.  
And Christian praise is not a word-business, God I thank thee, etc. as the Pharisee said: it is a giving up our selves. I beseech you, by the mercies of God, that ye offer up your bodies a living sacrifice; A sacrifice, wherein is somewhat killed, somewhat burnt and consumed, and that is the world and lust; and somewhat which is offered up to God, that lives in God, that lives in the fire; and that is the spiritual part, Christ in us. It is a sacrifice, and it is offered up by the fire of the Spirit, sanctified by the Holy Ghost.  
The world doth not know praise; yea, there may be many true Saints that yet do not know that which is their life; for this same life of the Divine Nature doth not presently discover itself: We grow up in this spiritual life by degrees, as we do in the natural life. 'tis impossible to offer this sacrifice but in the Spirit, but by Jesus Christ. By him therefore let us offer the sacrifice of praise to God continually. There is no man can praise God but by Jesus Christ: To offer by Jesus Christ, is to offer in the Spirit of Jesus Christ, in the power of Jesus Christ, in the life of Jesus Christ, in the light of Jesus Christ: and when we shall see and understand what it is to praise, that 'tis an offering up of ourselves unto God, a freewill offering, than we shall easily grant that this cannot be but by jesus Christ. There is nothing in us but enmity unto God; we have no sacrifice but for the Devil and for hell. 'tis by Jesus Christ that we offer unto God: let us look whether our praise and thanksgiving do come by jesus Christ or no: if we cannot see jesus Christ with us, and his Spirit leading us, let us be sensible of it, and abhor ourselves in all we do; and let us wait when he will come forth and lead us into the presence of God, when his power shall be manifested in us, when we shall see and know that we walk in the light as God is in the light. 'tis time to be looking after power and life: we have been long in a languishing Religion: the workings of the heart, the prayers, the sighs and groans of the Saints after Jesus Christ, tell us he is at the door. 'tis time we should be weary of a profession and of a Religion which we cannot make forth to the world, and sometimes cannot make forth to ourselves: Shall we not wait for the time when we may make it out that we are of God, and walk with God, by showing forth the light of God, the life of God, the power of God, the praises of God, and the wonders of God? surely we are called to show forth his praises. Now is Christ buried in us, he is covered in us, he walks in our rags and dirt, and filthy garments; how should we wait till that voice comes forth, Take away his filthy garments from him. By him let us offer up a sacrifice of praise to God continually.  
And that is the next thing we are to take notice of Continually: God will bring his sanctified ones by Jesus Christ into a continual thanksgiving and praise to his name.  
There is a continual offering up of the sacrifice of praise and thanksgiving unto God by real Saints, by true born Christians: It is a continual work, though they are not always sensible of it; the new man is always in it, he is of God, and he is only for God. Every true Saint shall do it manifestly, shall do it sensibly. Continual praise and thanksgiving unto God, this is that that we are sanctified unto by Jesus Christ; he hath made us Kings and Priests unto God, Priests to offer up spiritual sacrifice. The sacrifices and offerings in the Temple were continual; the Priests did stand and watch by night in the house of the Lord: you that by night stand in the house of the Lord. By him let us offer to God the sacrifice of praise continually. There is nothing is called for in the new Testament, but it is done; all his Commandments are Promises: It is the Law of the Spirit of life in Christ Jesus, this is the new Testament. The higher and greater the commands are, the better it is, for it tells us what God hath done for us, and what he will bring forth in us. There is that in us, in a seed, which he is calling up. 'tis a pitiful thing for a spiritual man to complain of the height and weight of any Commandment; for God enjoins us nothing but what he will bring us up to, for he shall work all our works in us, and so ordain peace for us. All the Commandments and Exhortations of the Gospel are the Saints glory, for God will bring us up to every one of them. By him therefore let us offer the sacrifice of praise to God continually: Flesh and Blood will say, a heavy task, a hard saying: the Spiritual man he saith, Let us go up at once, God will do it, as Caleb saith. Thou hast the words of eternal life, saith Peter, whither shall we go? Thou wilt bring forth all in us. Let us offer up the sacrifice of praise continually.  
A Saints work is continual offering up himself to God. It is the work of the new man, of the spiritual man: Behold I am thy servant: it is the work of Christ in us, the breathing of his soul to God: It is written in the volumn of the book, Lo I come to do thy will: Sanctification by Jesus Christ, is that we should be holy, and always the Lords: This is the sacrifice of praise, continual self-denial, continual dependence upon God▪ continual readiness to suffer and do his will, continual acknowledgement of his love, continual setting forth his praise and glory, continual holding forth his virtues and his praises. A true Saint, a true born Christian, is a house of prayer: You also as lively stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifice acceptable to God▪ etc. 1 Pet. 2.  
Now some weak Christians that do not know their own estate, that do not know that seed that is in them, will be making objections against this, How can this be, as Nicodemus said, when Christ told him of a man's being born again: So in like manner, when they are called upon to be in continual thanksgiving and praise; as here it's said, By him let us offer the sacrifice of praise continually: How can this be? saith a worldly man▪ how can this be? saith a weak Christian, who is in great part worldly and carnal: What, continual praising? and what, in all estates? in all conditions? and what, shall I never pray? must I always praise? when shall I pray? Why, he that bids thee praise continually, bids thee also pray continually. The Apostle decides this Controversy in the fourth of the Philippians, Let your requests be made known unto God with thanksgiving: pray continually, and praise continually. What shall we never read? shall we never hear? shall we never work, sleep, eat, drink? yes, but all with thanksgiving: Whether you eat, or drink, or whatsoever ye do, do all to the glory of God: If you know not how this can be the Spirit teaches those that are born of him, how it can and may be: They that are born of him, if they do not understand, they shall understand, God will reveal the same to them.  
When God is all in all to us, and we see God in all, his love in all, his power in all, than we shall praise him in all, we shall give thanks in all, we shall do all we do to the Lord, we shall die to the Lord, and live to the Lord; Whether we live or die we are the Lords: we shall work to the Lord, we shall sleep to the Lord, we shall awake to the Lord: Holiness will be written upon the bells of the horses, upon all our employments; all will be a sacrifice of praise, in all we shall give up ourselves to the Lord. This is that the Apostle saith elsewhere, 1 Thess. 5. Rejoice evermore, pray without ceasing, in all things give thanks: In all things, what in affliction, in troubles, in sufferings, in reproaches? why, what saith the Text, Let us go forth to him without the gate, bearing his reproach, and by him let us offer the sacrifice of praise to God continually.  
Count it all joy (saith James) when you fall into divers temptations: but what will you make of us (you will say) should we be stocks and stones? would not you have us sensible of afflictions and temptations, of burdens and reproaches that lie upon us? see what the Apostle saith to this, As sorrowful, yet always rejoicing: The spiritual man hath a sense of afflictions and reproaches, and a deep sense too; he sees all that is in the cup, but he sees through it, he sees joy surpassing all sorrow. Christ he saw through the cup; he saw the shame, and was sensible of it; but there was joy that was set before him, there was that that swallowed up all, that that lifted him up above all; there was a cup of wine that made him forget his sorrow: Give wine to him that is sad in heart. When our hearts are full of sorrow, God comes in with a cup of wine: God sheds abroad his love in our hearts, and we joy in tribulation, as saith the Apostle: so here is the sacrifice of praise in affliction, in trouble, in necessity, in reproaches; being persecuted we suffer patiently, being defamed, we bless, and a spirit of glory rests upon us: We see God in all, we see a good hand in all: God will do me good for his cursing, saith David. The flesh cannot praise at all, no not in all peace, in all abundance; all its sacrifice is to its own net: but the Spirit praises in the midst of tribulation: Paul and Silas sing in the Prison; the Apostle commends to the Collos●ians long-suffering with joyfulness, and he tells the Corinthians, that as afflictions do abound for Christ, so consolations do abound through Christ. God comes in to his people in the saddest afflictions, and tells them, these are yours, all is yours, things present▪ and things to come: life is yours, death is yours, afflictions are yours, they are all your servants: he shows us that we are Lords, and Masters, and Conquerors: he sets us above these. Christ triumphed in the Cross, as the Apostle saith; and here is the triumph of a Christian over necessities, afflictions, reproaches, yea over death itself, not to be delivered from death, but to be set above death, to be conquerors of death; We are more than Conquerors through him that loved us. 'tis a poor expectation from Christ, to expect by Christ to be delivered and defended from reproach, from afflictions, from necessities, from sufferings: Christ came to call us into these, to set us above these, and make us more than Conquerors over these: He that will be my disciple (saith he) let him take up his cross and follow me. Let us go forth to him without the gate, and by him let us offer, etc.  
'tis a strange thing, this, to praise in afflictions, to be in continual praise; but this is by him. When we know the fellowship of his sufferings, the virtue and power of his Resurrection, this will be no strange thing to us; and then we shall go forth willingly without the gate, we shall go to his reproach cheerfully.  
Let us by him, etc. There is that in every Saint, that seed of God, that that is born of God, that same holy one, that is in continual praises. The noise of flesh oftentimes, and for a long time drowns this voice: but it shall be heard when flesh shall be put to silence: When the Lord arises into his holy habitation, you that see him sometimes, and feel him sometimes, shall see and feel him always; and you shall say with the Apostle, the life was manifest, we have seen it, we have handled it, and our eyes have looked upon it. You that say you live because he lives, must needs see you live for ever, for he never dies, and you shall never die; you have a life that shall never be taken away: I am the Resurrection, and the life, and he that believes in me shall never die: and this life is nothing but praise, nothing but thanksgiving: he is all in all, doth all in us and for us, works all our works; and so far forth as we see him doing all (as we shall see him perfectly, when we walk in the light as he is in the light) than we shall praise him in all: 'tis his faith, his sap, his virtue, his life, his power, to him be glory: when he acts us, and leads us by his Spirit, whither can we go from him? we must needs go to him, we must go to praise, we must go to glory: he destroys the works of the Devil in us, he destroys all that goes forth to the world, to the creature▪ at last he will destroy all: there shall be no going forth but to him, nothing but praise; 'tis he that delivers us from other Lords: Other Lords have had rule over us▪ etc. we have been praising the creature, our own wisdom, our own righteousness; we have been offering up to our lusts: Other Lords have had dominion over us; now by thee only we will make mention of thy name: you that mention the Lord, keep not silence.  
God doth bring, and will manifestly bring all his true born people, his own begotten children in Jesus Christ, I say, he will bring them into continual praise: Some of these it may be do not know yet what it means, the world shall never know it. It may be yet we know no other praise but an expression of words; we shall know, that praise is giving up ourselves to God: We do not know that we pray, but only when we set ourselves apart, and make this Preface, Come let us pray, perhaps twice or thrice a day, etc. 'tis far from me to condemn any one that is in the use of these hours and forms; let them be in God in the Spirit, and he will be with them; but take notice that there is continual prayer; therefore thou that hast thy times, and thy hours, and thy forms, begin to look higher, and be at it continually. By him let us offer the sacrifice of Praise to God continually. And 'tis no more than what is held forth to us in the Prophecy of Isa. the last chap. ver. 23. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me saith the Lord. You that do not know continual Praise, if you do praise God in the spirit, if you are sincere and true in your make unto God, you shall know what it is.  
They that are strong should bear with the infirmities of the weak; and they that are weak should not judge the strong; thou that dost not know what continual praise is, judge not those that do: thou that dost know it, do not despise those that do not; but go down to them, to fetch them out of their weakness, for Christ is come down to fetch thee up, and let brotherly love continue.  
Continually. 'Tis that we are designed to by Jesus Christ, to be ever with the Lord; Let us be making to it, let us be looking after the price of the high calling of God in Jesus Christ. Let us all know and acknowledge we are making forward, not yet perfect. By him let us offer, etc. That is, the fruit of our lips, giving thanks to his Name.  
That is, the fruit of our lips, Here take notice, how the tongue and the lips, and the fruit thereof is sanctified by Jesus Christ, and consecrated to God. And this, in all those that are sanctified by Jesus Christ. The fruit of the lips is a sacrifice acceptable by Christ. And therefore the Prophet Hosea, Hos. 14. 2. Calls the fruit of the lips, the Calves of the lips. The fruit of our lips by the sanctification of Jesus Christ, is made a sacrifice acceptable unto God, and not only the fruit of our lips, but the fruit of our hands, the fruit of our feet, the fruit of all our members. The fruit of the earth, as 'tis said in Isa. 4. 1, 2. (where the Prophet speaks of the manifestation of Christ in the spirit) In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely, for them that are escaped; That is, for the spiritual seed, the remnant that are taken out of the corruption of the world; when he shall come who is the desire of all Nations, seven women shall lay hold of him; all shall make to him and own him, and be one with him; then the fruit of the earth shall be glorious; then we shall eat our own bread, and wear our own apparel: we shall no more wear sins, nor the devil's robes: we shall not borrow of sin, we shall no more eat of his bread, but of our own, that which is in our Father's house, and that is Christ. And in that day the fruit of the earth, every part of us, the whole body, even the lips that have been full of poison; the tongue that hath had the fire of hell in it, shall be filled with the fire of Heaven: That that hath been darts and arrows, and swords and venom, and the sting of Asps and Dragons, even that shall be healing: It shall be refreshing and delighting: this is by Jesus Christ.  
Christ shall come forth even in our tongues, and season them with grace, and make them to be a tree of life; they shall minister Grace unto the hearers. Christ doth recover all that the devil hath carried away (as Abraham all that the King of Sodom carried away) He recovers it, he takes it out of pollution, and out of filth. There is a dumb Devil, a beastly Devil, a blasphemous Devil, an accusing Devil, a prattling and busy body Devil, as Peter speaks of such. Why Christ shall cast out every one of these Devils: all the fruit of the lips shall be a sacrifice of praise: there shall be no more of these: no backbiting, no slandering, no going up and down to tell one another's fault: nothing but love and Praise, and Thanksgiving. Every member shall be restored, and the tongue shall be restored. I beseech you (saith the Apostle) as you have yielded your members servants of iniquity unto iniquity, so yield them servants of righteousness unto holiness. This is by Christ, and this is the effect of the spirit when he is poured forth, making melody in your hearts; which breathes forth nothing to God but love, nothing to man but love, nothing but praise, nothing but joy. Christ is a thorough Redeemer, a thorough Restorer; and therefore body and soul, and every member of the body shall be Redeemed. The spirit of him that raised up Jesus from the dead, shall quicken your mortal bodies. Christ gains the heart to God, and out of the abundance of that the mouth speaks. He makes the heart a treasury of good things, and then comes forth nothing but good at the door of the lips.  
The tongue and the lips are either the great instruments of the Devil or of God; of Heaven or of Hell; the fire of Heaven and the fire of hell is in the tongue. Acts of life and death are in the power of the tongue. Here is blessing and here is cursing. God promises in the prophecy of Zachary, to restore unto his people a pure lip or language: and what is this pure language but Praise and Thanksgiving? what is it but love, but grace, but edification? they shall call upon the Name of the Lord, and serve him with one consent; a pure language is not in words and syllables, but Christ fills the heart, thence the mouth is filled, as 'tis in Psal. 37. 30, 31. He speaks there of the Righteous man, His mouth speaks of wisdom, and his tongue of understanding, and the Law of God is in his heart. This is that which is the New-Testament, the Law in our heart: and when the Law is in our heart, than it will be in our tongue. The old administration began in the tongue, thou shalt speak of it at all times: the New-Testament begins at the heart, Thou shalt write it in the heart; and then the tongue will speak nothing else.  
The fruit of our lips. There is a fruit of our lips that is seeming praise, which coming not from the abundance of the heart, is the greatest abomination unto God. A flattering and deceitful tongue▪ the Lord shall cut it out. There is more of the fire of hell in a tongue that speaks to God, and not from the heart, then in a tongue openly blaspheming. Therefore the Apostle Paul could not bear the devil, that cried, These are the servants of the most high God, that show unto us the way of salvation. But Christ in the heart, the fire of Heaven in the heart, the Altar in the heart, and there flaming out at the mouth, O 'tis sweet, here's a sacrifice indeed, be filled with the spirit, singing and making melody in your hearts to the Lord. That same Praise and fruit of the lips that hath not a root in the heart, continues not; but what saith the Text, Let us offer the sacrifice of praise to God continually. There is a seed in the stony ground that comes up fast. There are that speak good words, and goodly words, Let the Lord be glorified, Your brethren that hate you, said, let the Lord be glorified, yet no continual sacrifice; this fruit will be quickly blasted. He that is a Liar wants a good Memory. Nothing that is violent is perpetual. No worship of God continues, but that which is made natural to us. We may come forth and act parts, but there will be discovery of what is in the bottom; and though we hold forth God sometimes to others, the devil will show his head. James met with such, Can a fountain send forth sweet water and bitter? Can a figtree bear figs ●nd thorns? Can there be blessing and cursing?  
Every one that pretends to Christ, let them look what they have by Christ. By him let us offer, etc. If you are sanctified by him, you are made willing to go forth to him in his reproach. If you are made willing to go forth to him in his reproach, you will be no reproachers. If you be made willing to bear the strife of tongues, and filth of tongues, and dirt of tongues, you will keep your tongues from casting dirt or filth on any. When the Grace of Christ is manifested to a soul, there is a discovery of all the filth it lay in, and out of which it is recovered. And there is a sense of it goes along with it; such a one was I, foolish, disobedient. Now I'll speak evil of no man.  
There is nothing these times call for more, in way of admonition, then that which concerns the tongue. Look to your tongues, they are slippery members in slippery places, and he is a perfect man that doth not offend in his tongue. If we will judge of ourselves, there is as much evidence will come in by the tongue, as by any thing. By thy words thou shalt be justified, and by thy words thou shalt be condemned. Look how we carry our tongues. If the Law of God be in our hearts, there will be wisdom in our tongues. Nothing will bewray us and discover us like our speech. There is nothing that we need to be warned of, and called out of, more than strife of tongues. If our tongues were set to love, as they are to foment hatred and division, we should have more peace than we have. Who is it that looks upon himself as called to inherit a blessing? Refrain thy tongue from evil, saith Peter. Therefore when you are reproached, reproach not again; when you are defamed, do you bless: this is the Law of God. If you will profess Christ, hold forth the Law of Christ, and wait for this Law in the spirit of life. Wait for Christ to come forth in your tongues, to be the salt to season your hearts, and so from your hearts to season every part of you, to make your tongue the glory of God. To make it your Lute and Harp to set forth his praises. Look when God will restore a pure language: O that God would set our hearts to learn a pure language! How shall we learn a pure language? Come into love, come into Christ, and be learning to bear evil language, whisper, and backbitings, and surmisings, and evil reports, and defamations, and take up all the dirt and filth that men will throw upon you, and do not thou throw any spot upon any, but bless and love, and overcome evil with good, and heap coals of fire upon their heads. This is the spirit of the Gospel; And let us at last begin to live Gospel. We have talked of Gospel a long while; let us once see it, where is it? let us labour to bring it forth, to be as Christ: he made no noise, his voice was not heard, he went about doing good, saving, healing, with humble comforting words, Doing good. Let us learn this, let us wait for his spirit, the spirit of the Gospel, and that is the spirit of light.    

The Gospell-Believers motion from Mount SINAI, to Mount ZION.  HEB. 12. 18. to the end of the chapter. 
For ye are not come unto the Mount that might be touched, and that which burned with fire, nor unto blackness and darkness, and tempest,  
And the sound of a trumpet, and the voice of a word, which they that heard, entreated that the word should not be spoken to them any more.  
But ye are come to Mount Zion, and unto the City of the living God, the Heavenly Jerusalem, and to an innumerable company of Angels,  
To the general Assembly, and the Church of the firstborn, which are written in Heaven, and to God the judge of all, and to the spirits of just men made perfect,  
And to Jesus the Mediator of the new Covenant, and to the blood of sprinkling, that speaketh better things then that of Abel.  
See that ye refuse not him that speaketh, etc.  
THe Apostle in this Epistle, shows that all Legal administrations were but a passage; things that God did lead his people through, and which they shall leave behind them, being but shadows of good things to come, and not the very image: And then he shows where these things do land us; whether they do deliver us up; where we set foot when we are passed through them; We are come unto Mount-Sion.  
For we are not come unto the Mount that might be touched, and that burned with fire, nor unto blackness and darkness, but ye are come to Mount-Sion, etc. The former administration hath brought us hither: It was a Schoolmaster unto Christ. Now, we by the spirit do wait for the hope of righteousness by Faith.  
In ver. 12. The Apostle is calling Christians unto cheerfulness. (Lift up the hands that hang down, and the feeble knees) by showing that we are not under a weak administration, but under one that is strong and mighty: Ye are no more servants, but sons; Ye are come to Mount-Sion, to the City of the living God, to the joy and strength of God; The joy of the Lord shall be your strength; therefore, lift up the hands that hang down; No more weakness now, ye are come to a kingdom that cannot be moved: So this piece of Scripture sets before us a true Gospel-state; would you know a true Gospel-state, what it is? why here it is set down negatively, and affirmatively: It is not that, but it is this.  
1. First, it's set down Negatively, ver. 18. Ye are not come to the Mount that might be touched: This is not the Gospel-state: this administration is terror, fear, and bondage.  
2 Secondly, it's set down affirmatively, ver. 28. But ye are come to Mount-Sion; Not to that, but to this: Not to Mount-Sinai, but to Mount-Sion; But ye are come to Mount-Sion, to the City of the living God, to an innumerable company of Angels, etc. Here is the Gospel-state, here is the glory of Jesus Christ, the glory of God that the Gospel brings us to, brings forth in us: Are we come hither or no? There are some come to it, that do not know it. There are many of us heirs, but we live in bondage, we live like servants, we know no better portion than Mount-Sinai, though of right our portion be Mount-Sion. Let us wait till the spirit of God, show unto us the things that are freely given to us of God: This glorious state is nothing else but the state of the spirit, which we are waiting for.  
We are come unto Mount-Sion, the City of the living God; Christ's work is to bring us to God, and so we are no more strangers, but fellow-Citizens with the Saints: we are set down with Christ in heavenly places: we are set down with Abraham, Isaac, and Jacob, in the Kingdom of God; We are set down in the same glory that the Apostles and Prophets are set down in: we are fellow-Citizens with the Saints, and with the General Assembly, and Church of the firstborn: See your glory Christians, if you be Christians indeed. If you be in the spirit, and not in the letter only; If you be freeborn, if you be born after the spirit, and not after the flesh; see your glory.  
In the words read you may see a Doctrine, and a Use.  
1 A Doctrine propounded, which holds forth the glorious state of Believers: It is that which eye hath not seen, ear hath not heard, nor hath it entered into the heart of man to conceive what it is, but God hath revealed the same to us by his spirit. It is in the letter, and now our business is, that it may be revealed to us by the spirit: It may be the father's good pleasure, and his time now to bring forth the inheritance to some that hear me this day, that hitherto have been kept under Tutors and Governors, little better than servants: This we are to try now, how God will be with us to take away the vail, and reveal our inheritance to us.  
The Doctrine begins at the 18 ver. and reacheth to the 25 ver. At the 25 ver. there begins the Use, the Application, which is an exhortation.  
2. See that ye refuse not him that speaketh, etc. Do not turn away from him that speaketh life and glory. Turn not away from him that calleth you to sit down in heavenly places in Christ Jesus.  
The Apostle useth divers Arguments to enforce the exhortation; First, He that speaks, doth not speak from earth, but from heaven.  
Secondly, from the danger of refusing to hear; If they escaped not who refused him that spoke on earth, much more shall not we escape if we turn away from him that speaketh from heaven.  
Thirdly, the Apostle shows the effect of this voice, ver. 26. Whose voice then shook the earth, but now he hath promised, saying, yet once more I shake not only the earth, but also heaven. And the evidence the Apostle brings for this, is from a Scripture taken out of the prophecy of Haggai, Hag. 1. 6, 7. The word that was spoken on earth shook the earth: The word that is spoken from heaven, shakes earth and heaven also: Then the Apostle interprets this word, yet once more, ver. 27. It signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. In ver. 28. he further enforceth his exhortation, from the advantage that the Saints have by this change, Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably, with reverence, and godly fear.  
In the former administration there was not grace to serve God acceptably in this there is; that was leading to bondage, this to a kingdom; The Apostle concludes with this Argument, For our God is a consuming fire; of which more hereafter.  
I shall speak of these particulars as time shall give leave.  
Here you see a Gospel state, what it is: it is a strong state, a glorious state, a state that cannot be moved, a kingdom that cannot be shaken▪ it is strong, and it is sweet: There was a weak state, and that was full of terror: The Law was weak through the flesh. It was a weak state, a shaking Mountain, a Mountain not to be touched▪ If so much as a beast touch the Mountain, it was to be stoned, or thrust through with a dart.  
That was weak and terrible; but ye are come to that which is strong and gracious; Ye are come to Mount-Sion, to the City of the living God. The glorious state of believers is held forth here from the 18 verse to the 25.  
Our business will be to run over the particulars, with some short explication, and to set before you one or two parallel Scriptures that hold forth the same things, though not so fully and particularly.  
The first Scripture is Eph. 2. 5, 6. But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.  
And ver. 17, and 18. of that chapter, And came and preached peace to you which were afar of, and to them that were nigh, ver. 19, 20, 21, 22. Now therefore ye are no more strangers, and foreigners, but fellow Citizens with the Saints, and of the household of God: And are built upon the foundation of the Apostles, etc.  
Ye that are Believers, are come to Mount-Sion, and ye are built up a spiritual house, fitly framed together, an holy Temple in the Lord: In whom ye also are builded together for an habitation of God through the spirit.  
The other Scripture is 2 Tim. 1. 7. For God hath not given us a spirit of fear, but of power, of love, and of a sound mind. We are not come to the Mount that might not be touched, and to blackness and darkness. No, God hath poured out another spirit upon us, of power, of love, and a sound mind. Ye are come to the City of the living God, to the heavenly Jerusalem, and to God the judge of all.  
Now let us briefly run over the words, as they lie before us.  
Ye are not come to the Mount that might not be touched: It might be touched, and it might not be touched. It might be touched, but not without danger of death; It might not be touched; There was such a terrible manifestation, that there was no coming to it. It was an administration of distance from God. It had a spirit of fear that gendered unto bondage. There was a terrible manifestation; There was blackness, and darkness, and tempest, the sound of a trumpet, and the voice of a word. Nothing but an outward command, a word that could not be obeyed: and when the people undertook to obey it, the Lord pitied them, O that there were such an heart in this people, that they would obey me! It was a manifestation to discover sinfulness and weakness, death and the curse; and so to usher in a manifestation of life and power.  
But now ye are come to the Gospel state, ye are come to Mount-Sion, ye are come where God dwells, ye are come into a comforting and cheering presence: ye are come to the Mount that may be touched without fear or terror. It may be touched; There are spiritual senses: as 1 Joh. 1. 1. That which we have heard, which we hame seen, which our hands have handled of the word of life; that declare we unto you, that you may have fellowship with us; and truly our fellowship is with the father, and with his son Jesus Christ; and so it's the Mount that may be touched.  
We are come to the City of the living God. We are come where God dwells, we are come to communion with God, and one with another in the spirit; we are come where God is in the midst of his people: He hath quickened us who were dead in sins, and set us down in heavenly places, in the heavenly Jerusalem; If we are come to the heavenly Jerusalem, we are passed the wilderness, we are come to our rest. There remaineth a rest to the people of God, and that's the heavenly Jerusalem, of which the earthly Jerusalem and Canaan were but a Type: This heavenly Jerusalem is the mother of us all.  
And to an innumerable company of Angels: Not only to be administered unto by Angels, as under the legal dispensation, but to administer unto Angels; for to them is made known by the Church the manifold wisdom of God.  
And to the general Assembly, and the Church of the firstborn.  
We are come to the General Assembly, we are above particular Churches: though we walk in them, yet we are not bound to them, nor bound in them.  
We are come to the Church of the firstborn, who are written in Heaven.  
We are come to those that are in Christ, that partake of the divine nature, in which God lives, and acts, and whom God fills, who are born of the spirit, who are sons and heirs together with Christ.  
Who are written in Heaven.  
There was a firstborn written in earth in the letter, in flesh; Let Israel my son go, for he is my firstborn, said God to Pharaoh, but this was after the flesh.  
We are come to God the Judge of all.  
We have boldness towards God. We are above the judgement of men, yea, above the judgement of our own Consciences. It is a very small thing to me (saith the Apostle to the Corinthians) to be judged by you, or of man's judgement▪ yea, I judge not mine own self, 1 Cor. 4. 3. We are passed from death to life, and we are come to God the Judge of all, we can stand before God the judge of all.  
We are come to the spirits of just men made perfect.  
We are come to see and to acknowledge the spiritual and divine nature, whereof, through exceeding great and precious promises, we are made partakers; we are come to see, and to be the spiritual man, the new man, which after God is created in righteousness and true holiness: we are come to the holy one, born of the Holy Ghost, to Christ form in us, who is not tainted with any pollution, who sinneth not, nor can he commit sin: Though he dwell among devils and death, yet he partakes not of their filth and guilt, but shall overcome and destroy them all.  
And to jesus the Mediator of the new Covenant.  
We are come to jesus, to the truth as it is in jesus, to the power and wisdom of God, which is jesus, we have the Law written in our hearts. We are come to jesus instead of Moses, who is the Mediator of a better Covenant. If we be Christians indeed, we are not come to a Law that hath only a sound of words, written on stone, but we are come to a Law written in our hearts; we are come to jesus the Mediator of the new Covenant: We are come to the efficacy of his mediation.  
And to the blood of sprinkling, that speaketh better things then that of Abel.  
The blood of sprinkling, It is an allusion taken from those sprinklings under the Law, all which pointed to this. We are not come ●● corruptible blood, we are come to the blood of sprinkling, that is incorruptible.  
That speaks better things, etc.  
It speaks▪ and what doth it say? It makes intercession for us; it makes intercession in us; and the Lord he is with us, by a word of power, speaking and commanding sin and death, Satan and Hell out of our souls.  
This is the Doctrine: The glorious state, which is the true Gospel state, it is the state of every true Believer, though it may be many do not know it; it is a state in the spirit, and it is revealed by the spirit: This is the Gospel state; and therefore if you profess the Gospel, do not sit down below it: Let us all be making to it, let us not stay at Mount-Sinai, but let us pass on to Mount Zion.  
Let every one of us look whereabouts we are, whether we be under a spirit of fear; if we be, this is Mount-Sinai; or whether we be under a spirit of love, of power, and of a sound mind; if we be, this is Mount-Sion; Are we in earthly, or in heavenly places?  
Take notice that there are three states.  
1. One is in Egypt, under the bondage of sin, Satan, death and hell.  
2. Another is leading out of Egypt, in the wilderness, at Mount-Sinai, leading up to Adam's perfection, to a perfection in nature; but there is no resting here: This is but a shadow: Christ in the flesh, came in this natural perfection, but he died to it, and in it, and rose again to the life of God.  
3. A third state is, the spirits of just men made perfect; Here is rest, and stability; Here is the kingdom of God; do not sit down below this; for if you do, you sit down at best in natural Reason, in a shadow, in a lie.  
Some sit down in the filth of nature; but do not ye sit down, no not in the excellency and perfection of nature; Look to the high calling of God in Christ jesus, unto which ye are called.  
But I pass over from the Doctrine, and come to the Use which the Apostle makes in ver. 25.  
See that ye refuse not him that speaketh; for if they escaped not; who refused him that spoke on earth: much more shall not we escape, if we turn away from him that speaketh from heaven.  
God speaks once, and twice, and we hear him not; God is continually speaking. He speaks in every creature, he speaks in every providence, he speaks in every administration, do you know his voice? He speaks on earth, and he speaks from heaven; See that ye refuse not him that speaketh; God speaks from earth; if I have told you earthly things, and ye believe not (saith Christ) how will ye believe if I tell you of heavenly things? There are higher, and there are lower administrations wherein God appears: Are we acquainted with them? Do we know them? God speaks on earth from Mount-Sinai, and he speaks from heaven at Mount-Sion; he spoke from Mount-Sinai, and he was refused, yet there was a show of entertaining; All that the Lord saith unto us, will we do; but O, said the Lord, that there were such an heart in this people, that they would obey my voice! They said they would obey, but their hearts turned back again to Egypt.  
God speaks on earth; and who doth hear? who doth not refuse? he speaks with a loud voice on earth: he manifests his glory, and every one seems to hear, seems to stoop and bow before him, but they are all liars: God speaks from heaven, he speaks in the spirit, he speaks in a low and still voice, as it were afar off, in a far Country, and from this far Country he sends to his Subjects to see if they will own him; but they say, We will not have this man to reign over us: God comes in a full manifestation of himself, and then every knee stoops and bows to him; some sincerely, others feignedly and lyingly, as it is said, Thine enemies shall be found liars.  
When God shall make us Mount-Sion, when he shall awaken the spiritual man, when he shall quicken the new man, that lieth (as it were) dead in us, than we shall hear, than we shall obey.  
There is nothing so much concerns us, as to know the voice of God, to hear him speak, My sheep hear my voice, and the voice of a stranger they will not hear, John 10.  
God speaks, and God gives an ear to hear him speak; He that hath an ear to hear let him hear: Sacrifice and offering thou didst not desire; mine ears hast thou opened: then said I, Lo I come, in the volumn of the book it is written of me: I delight to do thy will, Psal. 40. 6, 7. God is speaking, and the Devil is speaking; happy are they whose ears God hath opened, that can distinguish, that know the voice of God from the voice of a stranger.  
See that ye refuse not him that speaks: There is nothing in man but what refuseth to hear God speak, but what refuseth God himself; whether he speaks from earth, or from heaven. That man doth hear God speak, that doth know the voice of God, it is the spiritual man, the new▪ man that is born of the Spirit. The carnal man, the natural man cannot possibly hear God speak, he refuseth God; The wisdom that is in him, is enmity to God: He is not subject to the Law of God, nor indeed can be: But they that will not know his voice, they shall know it: They that will not yield to it, shall be broken by it; it is a terrible voice: When he shall come, and speak from heaven, those whose hearts are not brought to a compliance with him, shall be destroyed by his presence: He will come in flaming fire, to render vengeance to them that obey not the Gospel.  
Next we may take notice of the effects of this voice: whose voice then shook the earth, but he hath promised saying, Yet once more I shake not the earth only, but heaven also.  
When you meet with shake, and violent motions, then know what the matter is; Why, the Lord is speaking; Heaven and earth are shaking at this time: Do we see the Lord, and hear the Lord? We are fallen into shaking times: His voice once shook the earth, but now it shakes not only earth, but heaven. Haggai 2. This Scripture shows what is to be expected; the shaking of heaven and earth, and then the desire of all nations: What is that? Why, it is Christ: he is called the desire of all nations: All nations desire him, though they do not know him; and when he is come, he shall fill Zion and Jerusalem; he shall fill his Saints and people; the City and the house built of living stones, shall be filled with Glory: he will fill all things, Eph. 4. 10.  
When Christ came forth in flesh, there were shake in heaven and earth: When Christ came forth in Spirit upon the Apostles and primitive Christians, what a shaking was there then of heaven and earth? What strange workings were there in the hearts of men, through the light, and evidence, and demonstration of spirit that went abroad? That was the beginning of this last shaking; after that God was pleased to draw in, and to retire, that the wicked one might return again to show what he was, that Antichrist might appear, and set up his trade under the name of the Spirit: and when the man of sin is fully revealed, than the Lord will come forth again, and by the Spirit of his mouth, and the brightness of his coming, will he utterly destroy him, and that will be a terrible shaking indeed: Yet once more I shake not earth only, but heaven. This shaking is begun: Are we sensible of it? What wars and rumours of wars are there? What overturnings? Let us see whether we be not under the appearance of this shaking? shaking of earth, shaking of heaven, shaking of Forms, of Religion, of Churches: All that is earthly shall be shaken, that the earthliness being removed, the true body may be brought forth anew in the Spirit.  
How many in these times have lost their wisdom, and their righteousness that they looked upon as great gain? was ever such confusion as there is at this day?  
Yet once more I shake not the earth only, but heaven: It is certain we are come to it, but are we sensible of it? God is shaking us out of fleshly and formal Religion, out of man's Religion, and man's Righteousness; he is destroying the old man, and bringing forth the new man: he is destroying the old earth and heaven, and bringing forth a new earth and heaven, wherein righteousness shall dwell.  
He hath promised, saying, yet once more: This terrible shaking cometh forth in a promise: It is a mercy, a blessing, a deliverance: It is the Redemption of the people of God: Lift up your heads, for your Redemption draweth nigh. When Paul and Silas were in Prison, and in the Stocks at Midnight, there was an earthquake that shook the foundations of the prison, and that became their deliverance. How many of the Saints will lie in Prison, and in the Stocks at midnight, till this earthquake come and shake them out? Then shall come the desire of all nations; By terrible things in righteousness wilt thou answer us, O God of our salvation: How will God answer us? Why, saith he, I must remove all this corruptible frame; I must create a new heaven and a new earth: I must shake the Civil Estate, and the Religious Estate: I must shake off old Adam, I must shake out Antichrist: Christ must go away in his appearance in flesh, that he may return again in the Spirit: That which is earthly and carnal must be shaken and removed, that that Kingdom which cannot be moved may remain.  
We wonder what God meaneth when he is pulling down and destroying: Why, he meaneth to plant and to build: and when we see his design, we sit down and are still.  
It is a sad thing to a child to hear that the time shall come when all his Rattles shall be taken from him. What a sad thing is it while we are childish Christians, to have our Religion as it is of man shaken! It hath a great excellency and glory in it, but it is to be shaken, that that which is excellent indeed may come in its place.  
To know the state of Christ risen from the dead, was that which Paul was making after: The Resurrection of the dead. Before we can come to this, the Cross of Christ must crucify all the glory of flesh.  
And that is to be taken notice of, That the last shaking shall be the most terrible shaking. God will shake all nations; no nation shall escape, nor man in it, shake them in their earth, shake them in their heaven: God need to shake but once, and shake all to pieces; certainly he will shake once more: and we may think after this shaking to settle again, but all that is shaken shall be done away; that which is natural shall be done away, that that which is spiritual may take place. Are we sensible of these shake? it is only the spiritual man that is sensible of it: the carnal and natural man eats and drinks till the flood comes and sweeps all away.  
The Apostle expounds those words, Yet once more.  
And this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made.  
All fleshly forms of Religion, all man's Righteousness, all this outward frame of things, are things that are made, and therefore must be done away, that those things which cannot be shaken may remain. 'tis true, the spiritual man is made, but as he is taken into God, and in union with God, he is not made, the new creature is not made. 'tis one thing to make, another thing to create. It's said, the Word was made flesh, and dwelled amongst us; that is, the Word was (for a while) veiled or covered with flesh: he took flesh upon him; Forasmuch as the children were partakers of flesh and blood, he also himself likewise took part of the same, Heb. 2. 14. but the spiritual man in union with God, is taken into God, and carried into Mount Zion.  
The Apostles inference or conclusion is, Wherefore we receiving a Kingdom that cannot be moved: Let us have grace whereby we may serve God acceptably, with reverence and godly fear.  
When we come to the Kingdom, to that Kingdom, that is spiritual, Let us have grace: We are come to grace, let us make use of it, to serve God with reverence and godly fear. Here is freewill, the right freewill, freewill in Christ and in the Spirit: This new man sits at the fountain, and draws water out of the wells of Salvation; this new man hath freedom to work out his salvation; he hath grace to serve God acceptably with reverence and godly fear: Do ye see what the Kingdom is that cannot be moved? Why, it is to serve God: Here is the Kingdom; a natural, free complying with God: When we shall have the mind of Christ, it shall be our joy and delight to serve God: and this service shall be with reverence and godly fear. The nearer we come to God, the more awe, the more fear; but it is a fear with love and joy, with reverence and godly fear; For our God is a consuming fire.  
The Saints do glorify God in the fire, in the flames, which consumes all flesh: God is a consuming fire, that consumes death and hell to the new man, that is one with him, that knows him, and therefore rejoiceth in those flames, glorifies him in the fire: and when his bones are burnt, than he walks with the son of God, as the three young men in the fiery furnace.  
We are saved, yet so as by fire: God is dealing with the people that are his, burning up their hay and stubble, their dross and tin, and changing them into his image daily. And if our God be a consuming fire, then here is safety in God; there need no carnal weapons to keep those safe that dwell in God: For our God is a consuming fire.  
This Scripture that hath been opened to you, is a Glass that God holds out to us, and sets before us; Let us look there, and see our faces; and the Lord set upon our hearts those discoveries that he makes of himself to us, that he makes of himself in us, that so they may abide, that we may not go away, and forget what manner of faces we have: That being doers of the Law, as well as hearers of it; that the Law being written in our hearts, and we dwelling in God, and God in us, may be changed into the same image, from Glory, to Glory, even as by the spirit of the Lord.   

The Mother of Mischief, or the Original of all Wars and Fightings.  JAMES 4. 1, 2, 3, 4, etc. 
From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?  
Ye lust and have not, ye kill and desire to have, and cannot obtain; ye fight and war, yet ye have not, because ye ask not.  
Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.  
Ye Adulterers and Adulteresses, know ye not that the friendship of the world is enmity with God: whosoever therefore will be a friend of the world, is the enemy of God, etc.  
THis Epistle is written to the scattered Jews, which had scattered their Religion: There is a carnal profession of Religion, which after a while is scattered and comes to nothing. James in this Epistle shows what lusts and evils did lift up their heads, and bear sway among this scattered people, who notwithstanding that they were under great pressures, yet did not amend, nor take up as to those evil courses: But scattered and afflicted they were; therefore James begins to instruct them as touching Afflictions and Temptations; My brethren, count it all joy when ye fall into divers temptations, in the second Verse of the first Chapter; then he comes to discover and reason against many evils which were found amongst them, as you may see if you shall peruse the Epistle from the beginning unto this fourth Chapter; here he tells them of their brawlings and quarrelings, their contentions and fightings one with another. The Jews were in Affliction, and James he is discovering their sin, contention and brawling; that is one he mentions here; and he is turning their eyes to look into the spring of this; From whence comes wars? Ver. 1. Here's wars and fightings, brawlings and quarrelings; from whence comes these? he shows them whence, even from within, from your lusts; and then he discovers the pitiful condition that the power of these lusts puts them into; it makes them war, and fight, and kill, and yet they cannot be satisfied: Ye lust, in the second Verse, and have not; ye kill and desire to have, yet cannot obtain; ye fight and war, yet ye have not, because ye ask not. And so here Lust puts them upon trial of every thing to satisfy itself; it will try heaven, and try hell, it will pray, and it will fight, and it will kill, and gets as much by fight and killing, as by praying, and as much by praying as by the other; for lust shall never attain any thing by prayer. Ye ask and ye receive not, in the third verse, because ye ask amiss, to consume it upon your lusts; and then he shows what these lusts are in the fourth Verse, Worldliness, earnest going forth after the creature: we must have this, and we must have that; Give me children (saith Rachel) or else I die. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? where he discovers what these lusts are, and what this lust makes them, Enemies to God, Adulterers and Adulteresses, pretending Religion and Friendship with God, yet look to the world, make after the things thereof: and then he minds them of the Scripture that discovers these evils in all men's hearts, in the fifth verse, Do you think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy? All this rashness comes from your lusts, and the Scripture hath told us that there is this evil in our hearts: when he hath discovered the evil, than he is giving direction what to do in the sixth verse, and so on: there's the power whereby to act, He gives more grace: the Scripture saith, The spirit lusts to envy: we are all carried to envy: Then to what purpose is it to endeavour any thing that is good (might some say) Why, he gives more grace; and therefore what is to be done? submit yourselves to God, and leave lusting; leave desiring, put yourselves into the dispose of God; say, Here we are, do with us what thou wilt, make us rich, or make us poor, teach us to be hungry, and teach us to be full. Do thou feed us with food convenient, we will not be our own carvers: Submit yourselves to God; he will be careful of us, when we submit ourselves to him; Resist the Devil, and he will flee from you. The Devil is in Lust, and so long as you serve lust, you serve the Devil; submit yourselves to God, and then God will be for you, and you shall have power over the Devil: you shall be no more captives to him. Draw nigh to God, and he will draw nigh to you: So long as lust preys, and strives for its own satisfaction, here is no comfort to you, all that is the friendship of lust; but draw near to God, bring clean hands and pure hearts. Now ye are double-eyed, you look to God, and you look to the world; you make a fair show to God, but your hearts are set upon the creature: purify your hearts, and purify your hands: this is Jame's plain dealing with his own kindred the Jews: We will run over some of these particulars as the time shall give leave, and as we shall conceive to be most profitable.  
Ver. 1. Wars, fightings, contentions, brawling, quarrelling: This was a piece of the evil that did work among the Jews: the Jews were scattered, afflicted, yet so many as lived together, could not live in peace. All the world was against them, and their own hands were against one another; Their afflictions could not reconcile them one to another, nor make them friends; ofttimes an enemy abroad makes peace at home; and we then fall to quarrels and divisions among ourselves, when we are secured from abroad: But we see outward affliction doth nothing upon a man, but discover and bring forth what is within; even as a Tempest at sea, it discovers what is at the bottom; there is mud and filth, and then the sea foams it up. If there be good in the heart, affliction brings it up; if there be evil, it draws out that: afflictions and troubles in carnal hearts, work nothing but baseness, and make discoveries of what evil is within, working murmuring, quarrelling in bitter spirits: When we are wroth and angry, than we fall one upon another, and he that is weakest, he shall bear most. This same people of the Jews were the people of God's curse; there was but a little remnant that should be saved, but a remnant that were spiritual: The Apostle in 1 Thess. 2. 15. thus describes them; they neither pleased God, and they were contrary to all men: 'tis James his work here, as it was Paul's, if it were possible, to save some of them, and to pull them out of the fire: wars and fightings, quarrelings among brethren, and that under strangers and enemies oppressing them; and they professed servants of God; and owning the royal Law of Love, Thou shalt love the Lord thy God, and thy neighbour as thyself: this was very foul. The design of God in that people, choosing them, and dealing with them, heaping blessings upon them, chastening them with afflictions, instructing them from heaven: his special design was (besides gathering out his Elect from among them) to show the nature of man, how stubborn, how rebellious, how incorrigible; his neck like an iron sinew, his brow of brass, altogether irreconcilable, carrying Leopards spots that will not be washed off; the Blackamoors tan, that will not be scoured. God he suffered them till there was no remedy; as you see 2 Chro. latter end. In Isa. 5. he asks, What he should do, or what he could do more to his vineyard, that he had not done? His design therefore was to discover unto us, what our nature is; to discover that evil spirit, that the Scripture says is in every man, that the Scripture may not say it in vain, as else it should: And therefore let none of us boast against the branches, as the Apostle hath it: There is the same envy in us, the same evil, the same rebellion, though it may not be altogether so discovered: If there be any good in any of us, it comes from God. Every good and perfect gift is from above: that that is truly good, it comes by our being born of him, by partaking of the sap, and the fatness of Christ.  
Wars and fightings: quarrelings they do not become Saints, professed Saints; they do not become those that own the Spirit of God: The Spirit is unity; The unity of the Spirit, saith the Apostle Eph. 3. 3. Endeavouring to keep the unity of the Spirit. There is one Lord, one Faith, and this Spirit it keeps us in unity, though it trains us up in different Administrations; it keeps us in unity, by causing us to do that is set down in Ephes. 2. 4. With all lowliness, meekness and long-suffering, forbearing one another in love, condescending one to another, bearing one with another, by humble mindedness, & meekness: Every one is for unity, and every one stands that he would rule, and he would set down what should be done; and he complains of dissensions, and want of peace, because all will not come unto him, when we should condescend one to another, and submit one to another with all lowliness of mind. quarrelings and contentions they are very unbecoming Saints, contentions about outward things: Why do ye not suffer wrong? saith the Apostle. Controversies in matters of Religion, and Differences in Judgement, these differences should be soberly carried: there is but one Umpire, but one Judge, and that's the Spirit of God: So though thou and I differ, who shall resolve? the Resolution is the Lords, why therefore wait quietly till God reveal, and God will reveal the same to him, saith the Apostle, Phil. 3. 16. Is there any that fear God? you shall all grow up to a perfect man; What God hath revealed to one, he will reveal to the other.  
Wars: Contentions, quarrelings, brawlings, they become not Saints: If any seem to be contentious, saith the Apostle, we have no such Custom; and they that live in the Spirit, will own no such Custom: All differences they are commended to the Spirit, commended to God: and so when we differ, we sit down waiting until God shall teach us, till the Messiah come.  
From whence come Wars and contentions among you? 'tis good to inquire and examine into the root of all manner of evil that is amongst us: From whence comes this, and from whence comes that? here's this evil, here's the other evil: 'tis good to look into the root and spring whence every one comes. We shall have a better sight of things, when we see their original, and when we see their principle. 'tis the evil principle that makes a thing evil; 'tis a good principle that makes a thing good; every thing is good and evil, as the principle is good or evil: God is the good principle, and Satan is the evil principle; as God hath a hand in all, all is good; and to the pure all things are pure; saith the Apostle: to him that is defiled, nothing is pure, and we are not able to judge of any thing, whether it be good or evil, till we know the principle: The same thing that is good in one, is evil in another, because it comes from a good principle in one, and from an evil principle in another.  
From whence come wars and contentions? It concerns us to look to the root and spring of evil, to see the evil, and from whence it comes. Again, we had need to have our eyes turned unto the root of evils, and to see that they have their root within us, and their cause within us.  
Come they not hence, even from our lusts? Because we have a trick of shifting off things, translating them, we can hide our sins like Adam: The woman thou gavest me, saith he: The Serpent beguiled me, saith she: We cry out, such occasions, such company, such evil times, Satan, nay God himself: But let no man when he is tempted, say, I am tempted of God, for God tempts no man to evil; every man when he is tempted is drawn aside of his own lust: Whence then comes evil? Whence comes wars and contentions? come they not hence, even from your lusts?  
They come from your lusts: Men do get children, and lay them at other men's doors; men bind heavy burdens, and lay them on other men's shoulders: the Apostle here would have every man take up his own burden; and we shall never be eased of our own burdens, till we first take them on our own shoulders; and than Christ will say, Come to me ye that are weary and heavy laden, and I'll refresh you, and ease you: he will first have us feel the weight of our own burdens, and then he will ease us, and take them off. The Apostle James here shows the cause of all trouble that is in us: when we are in quarrels and contentions, we lose our peace: And whence is this? thank yourselves, saith he, it is your lust: Do not say that such a one is contentious, look into your own hearts: All the trouble that is upon us, we are the Authors of, it hath its root in us, we may thank ourselves for it: Thy destruction is of thyself, saith the Lord: God, though he doth appoint every thing, and order every thing, his providence is in every thing, yet that that man doth, he doth freely, and he is drawn aside by his lust, and therefore there's no shifting it of. When the Apostle is mentioning Gods taking whom he will, he brings in an Objecting, Then why doth he find fault? Why, here is the reason why he finds fault; though he hardens Pharoahs' heart, yet Pharaoh doth harden his own heart, and is carried to do that he doth by his own lust, and enticed: We must see in ourselves the fountain of all evil, and then if we be of God, we shall also see in ourselves the fountain of all good. There is that that is born of the flesh, that hath all evil in it; there is this nature that comes of God, that hath all good, and no evil in it: From whence come wars and contentions? come they not hence, even from your lusts? Yea, hence they spring, and here's the root of all: Your lusts which war in your members.  
Your lusts: What's lust? earnest going forth of your hearts after the creature; and here's the work of lust, which is to war, and here's the place where this warring is, In your members, your lusts which war in your members: What are these members in which lust doth war? There is a natural body which hath members, and there is a spiritual body which hath also members: of these spiritual bodies there are two sorts, Thère is a spiritual body, the body of Christ; there is a spiritual body, the body of Satan: there's the man Christ, and there's the man of sin. These same members in which lusts war, are the members of a spiritual body; which Paul expresses in Rom. 7. 23. he speaks of the Law of his members, which did war against the Law of his mind; he complains in the next verse of the body of death, of the body of sin; Who shall deliver me from this body of sin! for it's a spiritual body, and these members are members of that body: And the Apostle mentions these in the Epistle to the Colossians, Col. 3. 5. Mortify your earthly members, fornication, uncleanness, covetousness. The members of the natural body are these, hands, feet, eyes; the members of a spiritual body, the body of sin, the body of death, Satan's body, are fornication, uncleanness, covetousness; here lust wars; and this is that body the Apostle speaks of, 2 Cor. 9 37. when he says, I beat down my body, I keep it in subjection: Papists look upon him as intending this natural body, so they betake themselves to fasting, whipping themselves, such bitter doings; but it's the body of sin, and the body of death where lust doth war. War, against whom? Against the soul, saith Peter; I beseech you abstain from fleshly lusts which war against the soul; war against the Spirit; the flesh lusteth against the spirit, Gal. 5. as the spirit lusts against the flesh: They war against God, and the Spirit, and God against them; there is Satan, death and sin in these lusts; the wisdom of the flesh is enmity to God, the friendship of the world is enmity to God, it wars against God. This is that James saith in Verse 4. from this Text, Know ye not that the friendship of the world is enmity to God, etc. These lusts do war against God, they are the briars and thorns that are set in battle against God, as it is in Isa. 27. 4. Who will set the briars and thorns against me in battle? I'll go through them; and burn them together. Lusts they war against God, God comes forth in his appearances, these oppose him; God appears in a Law; why Lust stands up in a Law, I must have this, I must have that says Lust: God he calls, he would have the heart, and he would have love, and he would have righteousness: Lust says, I must have it. It wars against God; and think you what Lust shall get by this warfare against the great God.  
That you shall see here in the second ver. Ye lust and have not, ye kill and desire to have, and cannot obtain; ye fight and war, yet ye have not. And so Lust is miserably disappointed. Lust wars and fights, and kills, and it does not only war and fight and kill, but it preys too: Lust will be Religious, Lust will murder and devour, and commit all outrages, and it will be as civil and as Religious as any in the outward show. Ye ask too, and yet ye have not; and so here's nothing but disappointment in Lust, in going out to the world: ye fight and war, and ye have not: Ye have not what ye would have, ye have not enough. Disappointment in respect of Satisfaction and Rest, that is the lot of Lust, of all desires going out from God, going out to the creature; go out to any thing but God, ye shall never have it. Ye shall have this thing, ye shall have the other thing, but ye shall never be happy: and the thing ye seek is happiness; Every man seeks it. Lust calls for this thing, and the other thing: ye may have the thing, but ye shall never be happy. He sends leanness into your souls, he gave them their desires, and sent leanness withal into their souls. There are two things that cause the disappointment of worldly and fleshly Lust. The one is, that it wars with God, which is Omnipotent; Lust crucifies him. The other is, because it seeks satisfaction and rest in those things that cannot afford it, and so 'tis like the grave and hell, still it cries, give, give. It desires shadows, it clasps about them, it cannot desire God. It desires nothing but to kill him. It would kill him that is only desirable, that is only life, and only happiness. How happy are they in whom God is killing Lust? How miserable are they that are serving their Lusts? when will be an end of this drudgery? While ye are walking on in your Lusts, you'll set upon any thing. If you can't move heaven, you'll see if you can move hell. You'll try if you can get it by Prayer; if you cannot, you'll get it by fight; but you shall have it neither way. You do but kill yourselves all the while. You war against the soul, you war against God and man, and must needs war against your soul. While that Lust lives, it brings nothing but torment; It's a very hell unto a man; It's the very devil: therefore when James prescribes the remedy, he says, Resist the devil, and he will fly from you. Serving lust is serving the devil: Its drudging in hell. You'll ever be poor, you'll never be rich, you'll be drudges while you live, or else be thiefs and murderers, you'll fight and war, ye kill and yet ye have not. God says that he'll famish all the Gods of the Heathen; this Lust is the great God; famish this, and they are all famished; and God will famish this, and what will you be famished with it! O awake rather, that it may be slain; you will suffer continually while you live in it, whiles you are led by it; it will be with you as with a man that hath a dog's stomach, it will never be satisfied, like one who hath a wolf in his body, it will eat him and devour him, there is no satisfying him. Who is it that would live in peace, and not in torment? if you will live in peace, give up your lusts, submit yourselves to God, let him dispose of you, as James expresses in that which follows, Turn to God, and desire nothing but him; all desires and prayings, which are not after God, they are only stretchings out, and inlarging of heart, and there is nothing but filling with wind, nothing but emptying itself. O that God would come in and destroy all these hungry dogs, and all these greedy hellhounds, these same lusts and devils; You lust and have not, you kill and desire to have, and cannot obtain; ye war, and fight, and have not: Here's the progress of your lust, it comes to fight. The devil is a murderer, lust is angry even unto death; if it cannot have what it would have, it throws firebrands and arrows; 'tis hungry, and it breaks stone walls, much more through flesh walls. Ye lust, and ye kill: whom doth it kill? why it kills man, 'twill make you kill your neighbours. Ahab for the liking he took to Naboths vineyard, must have the vineyard; he is sick, he could not live without it; here was the lust of Covetousness▪ David must not live, because he was better than Saul, here's the lust of envy, Saul he'll kill him; Vriah must not live, because he had an handsome wife; here's lust in David; Mordecai must not live, because he will not stand up to Haman, a pair of gallows is built for him; here's the lust of pride; it hunts for the precious life of his neighbour; ye kill one another, and ye kill yourselves; O I pity you; Lust wars against the soul, it sucks the very blood of body and soul, it blinds men's eyes that they do not see it: and these Lusts they kill one another, squabble one with another: there is contention among Lusts, which should have the mastery: and as fishes in the Sea, the greater devour the smaller; so it is here, and many a man blesses himself in a fools Paradise, is overcome while he thinks he is Conqueror; Ye kill; But whom do these Lusts kill? They kill the Lord of life, they crucify the Lord of glory: it was Lust in Pilate, in Herod, in the Jews, in the Gentiles, that crucified the Lord of glory: upon whom shall the blood that was shed from Abel, to Zacharias, the blood of all the witnesses of God, of whom shall it be required but of this same Lust? This is the whore that is in Scarlet, died with blood, eats up God's people like Bread: there is not any appearance God hath come forth in, but Lust hath fallen upon it under pretence it is the Devil and Heresy.  
Paul and Silas came to preach Christ at Philippi: Lust stands up, here are men come▪ (say they) will turn the world upside down: The business was, they had cast out a devil, and they heard they brought in great revenue to some of them.  
And in all that Lust does, is disappointment, it hath not what it seeks. It kills the Lord, he rises again, and he rises so at last, it shall never kill him any more: and so in all Lust's labours, and in all its adventures, in all its hazards, is certain destruction, destruction to the person himself, he is empty and hungry. Ye lust and have not, ye kill and yet ye have not; 'Tis the very devil, the very grave and hell, there is not a worse torment. You fight and war, and you have not: and yet Lust is not satisfied, but must go to fight, and warring again: and 'twill be fight, till it be slain itself, 'twill not leave any blood unshed; all the blood in the world will never satisfy it: you kill and yet ye have not, and yet ye fight and war. Take this observation by the way, That in worldly Lusts, in fleshly Lusts, there is murder: Ye lust, ye kill: Lust is that, that when it goes forth would murder every thing stands in its way. It is the root of all evil, says the Apostle, 1 Tim. 6. The love of money (or the creature) is the root of all evil. How many are there be ready to wash their hands, that they have not committed murder? is there not Lust in you to the world? here's the root of murder: you war, and ye kill. Kill men and kill God, that is, fight against the appearances of him: Ye kill and and yet ye have not because ye ask not: I, but you ask too: O Lust will be Religious, Lust will put on a form of godliness, the devil transformed into an Angel of light: Lust will pray, and Lust will read the Scriptures, Lust will Sacrifice, Lust will worship; You ask and yet you have not. Lust's askings will never get any thing; this we shall speak of by and by: but you have not because ye ask not: Take notice of this, that there is no success nor satisfaction in any prosecution without prayer. You lust, you kill, you fight, you war, you have not, because you ask not. Let men use wisdom, and strength, and labour, and diligence, it shall never be successful, unless they pray: 'tis God that order all; you shall not attain any thing from God; God is stronger than we: fight and kill, you shall reap nothing but wind, or the whirlwind; whatsoever you get, you shall put it into a bag with holes; whatsoever you get, it shall be but to choke you. Let's pray; that attains, ask, praying, seeking, wooing God. God is love, and he loves man; God says he will be enquired of, he will be sought unto; jacobs wrestling with God, it was by prayer and supplication; God is not prevailed with but by his own power; Let him take hold of my strength, says God to him, Isa. 27. 5. The power of God is put forth in prayer; Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you. The fool, Psal. 14. says in his heart there is no God, and it follows, there is no fear of God before his eyes: What does he eat up my people like Bread, and calls not upon God? what success hath he? he was in great fear, where no fear was: nothing but trouble, nothing but disappointment: Then the way to be truly successful, is prayer; but Lust's prayer shall never get any thing; Lust goes forth to killing, and the same goes forth to praying: and so it is when it goes forth to praying, as if it did go to fight, Isa. 66. He that offers an Ox, is as if he did kill a man: he that offers a sheep, had as good cut off a dog's neck: Prayer we are for, but for right Prayer; not Lusts Prayer, but Faith's Prayer, Spirits Prayer, Christ's Prayer, For you ask and receive not, because you ask amiss. Lust cannot ask aright: and here first of all, take notice of this, that every truth hath its counterfeit; every thing both earthly and spiritual: there is a truth and the counterfeit: there is true Religion, and there is false Religion; there is right Prayer, and there is praying amiss: there is right hearing, and hearing amiss: take heed how you hear; there is hearing mixed with Faith, and hearing that is not mixed with Faith: There is drawing near to God with the lips, when the heart is far from him; there is Jezabels fast, and there is jehosaphats fast; there is nothing the Saints do, but the world will counterfeit; there is nothing that Moses did, but the Magicians did likewise: the devils Ministers are transformed into the Ministers of righteousness: good and evil, it lies within, it lies in the principle, as I showed before. Man thinks to mock God; indeed he may mock himself, and deceive himself, and that he does: true worship, is only where the truth is: God is a Spirit, and he will be worshipped in spirit and truth: That's truth that is in the spirit, the spirit is truth: what we do in God is rightly done, prayer in God, reading in God, giving in God: he that come to the light, he comes to it because his works are wrought in God, joh. 3. 21. There is ask amiss, and hearing amiss: and let us take notice of this, if any among us only look that this and the other thing be done, and never consider how it is done, it is to no purpose what we do. Why dost thou take my name into thy mouth, when thou hatest to be reform? says he: Taking God's name in vain, is in swearing; 'tis also in praying; 'tis taken notice of in swearing, but not in praying: but it is in the one as well as the other. You ask amiss: there be many amisses in Prayer, in ask many amisses: when we only use gifts and parts, that's amiss, either our own or other men's: some use other men's, this is amiss: again, when we do not ask in Faith: but we will look to that in the Text: You ask amiss: what's that amiss? That you might consume it upon your Lusts. And here take notice of two things, the first is this, That not ask, and ask amiss, have the same success. As good do nothing, as not do it well, or as it should be; You ask not, and therefore ye have not; you ask amiss, and therefore have it not; as good not ask, as ask amiss. Another thing is this, That the main amisness in Prayer, is, when our Lusts are regarded, when we ask to gratify our Lusts.  
This is a thing of special consideration, and will come near to every one of us: 'tis a great abuse of God to go to him, and desire this or that of him▪ to consume it upon our Lusts: what is our Lust? it is an enemy to him, it is a strange God, it is an Idol, it is another Lover: we go to God, and would have more love, that he would thus and thus furnish us to commit Adultery, that the Lord would give us to serve his enemies: we go to God to serve us in the creature, we have a burning Lust after this, after the other, he must satisfy us: that's to serve his enemies, that's to maintain us in opposing him, in scorning him: and mark where God is set when I sue to him for such a thing, to satisfy my Lust: where is God put? under my Lust, and he is made use of to serve my Lusts: if my lust be served, I care not a rush for him; I would never seek him, but for my lusts; I want this and the other thing, therefore I pray, I do not want him, I care not at all for him: God makes his very enemies stoop to him, and acknowledge him: Lust and the devil can do nothing, unless he give to them: you ask for your devil and lust: you ask of God that you may play the whore; you Adulterers and Adulteresses, says james, a strange word! and yet in such praying we think we have performed excellent worship and service to God, when we do put God in the very place of the veriest drudge and scullion: there is not a worse place we can put him in, then to seek of him to serve our Lusts. This is a drudging to his enemies, 'tis a main amiss in Prayer: and so he reckons it, and therefore he says, Ye did not cry to me, when ye howled on your beds for corn and wine and oil. To ask to satisfy your Lusts, is to go to the devil: And therefore as we are to consider what we do, so we are to consider how we do it: and as in every thing else, so in Prayer: and as we are to look into many amisses and miscarriages, and faults there, so especially to this; this is a main one, to ask to consume upon our Lusts; why it may be you will say, we do not know for what end to ask else; why it is good to be ingenuous, it may be you do not: but I hope better things of you: but I know a carnal heart can have no other end, a carnal heart cannot seek God: and this is the right ask, this is the ask is not amiss, when we ask God, give me thyself, and when in ask for other things we submit to God, as the Apostle hath it here: Submit yourselves to God, put all into his hands, let him dispose it, be you satisfied with his love: do you desire that he would show himself; show us the Father, and it sufficeth; and for other things, commend them to him with submission, as he pleases; he knows what's good, what's convenient: Father, says Christ, if it be possible, let this cup pass from me, but thy will be done: this is the right ask, to ask God, let God be the boon you ask, Labour not for the meat which perisheth, but labour for that bread which endureth to everlasting life, Joh. 6. 26. What's the bread endures to eternal life? It is God manifesting himself; communion with God; seek this, ask this, and all things will come in with this; Seek the Kingdom of God, and other things shall be added unto you: put yourselves into God's hand and dispose, he is all your exceeding great reward. You ask amiss when you ask any thing but God: Let this cup pass away, but if it be possible; but Father, says he, glorify thy Name: Whom have I in Heaven but thee, and who is there on earth but thee? I have none to look at besides thee; glorify thyself: this is right ask, and this is an ask that flesh can never attain to, this is beyond flesh and blood: who is there can beg this of God, but God himself? flesh and blood hath not taught thee, but my Father, as Christ said to Peter: If you seek any thing, and do not seek God, you make use of God to serve your Lusts, and you subject God to the devil▪ and there is as much setting up the devil, and vilifying God in that that's called Prayer, and worship, as in any thing whatsoever. You ask amiss, because you ask to consume it upon your Lusts.  
And now it follows in the fourth verse, what kind of Lusts these are: what are these Lusts? they are lustings after the creature, they are no worse. You Adulterers and Adulteresses, know ye not that the friendship of the world is enmity unto God?  
The friendship of the world. We love the world, we run after the creature with violence, you must have it; cannot get it, pray for it; cannot get it, fight for it, kill for it. Here is Murder and Adultery in going forth unto the world, the Apostle James here reproves in the spirit, and he is bold, Ye Adulterers and Adulteresses, and he takes in both Sexes, men and women, and he would let them know, he deals with them upon a known principle, do ye not know the friendship of the world is enmity to God? It is written in every one of your hearts, that to go out unto the creature, is to go from God; and if you do not know it, it shall be made appear to you that you do it. You do know it, and your Consciences will tell you when it's awakened: Know ye not that the friendship of the world is enmity to God? And then he makes this conclusion, Whosoever is a friend of the world, is an enemy to God. I'll point at two or three things. Observe here first, that according to the tenure of the Scripture, to embrace the world, to go out after the creature, is to commit Adultery; to go out in earnest desire after the creature, to make the creature a chief or a main thing that our hearts go out after, is Adultery. Ye Adulterers and Adulteresses: I had not known sin, says the Apostle, unless the Law had said thou shalt not Lust: Whosoever looks upon a woman to lust after her, says Christ, he hath committed Adultery in his heart: whosoever looks after any creature to lust after it, he hath committed Adultery too: our Ministers it may be do not teach so: but we see what the Scripture holds forth: you have heard how it hath been said of old, says Christ; but I say unto you; we count it not evil after man's reckoning, but it is accounted so with God: 'tis heart-Adultery to go out after any creature: to go out after any creature but in God, is Adultery; and if this be Adultery, every one, if we should look into our own hearts, will be careful, and afraid to throw stones at an Adulteress; you know the story in the Gospel; whosoever he be that fears God, he hates and detests all evil, yet he sees it in his heart: and though he be free from gross acts, yet he will be far from insulting over any that are left to defile themselves with gross acts. The desire of any creature, it is Adultery. Flesh can do nothing but commit Adultery. All Flesh hath corrupted their way; but it doth not break out alike, but all are alike in the root; to make out after any creature is Adultery. And again, The friendship of the world is enmity unto God. Know ye not that the friendship of the world is enmity to God? and he that is a friend to the world, is an enemy to God: This is that other Scriptures hold forth, The love of money is the root of all evil: Love not the world nor the things thereof; whosoever loves the world, the love of God is not in him, 1 Joh. 2. 15. They are enemies to the Cross of Christ, that mind earthly things, Phil. 3. about the end; enemies to the Cross of Christ: what is the business of the Cross of Christ? to crucify us to the world, and the world to us: you admire outward things, and love outward things, you have friendship with them, you are enemies to the cross of Christ; and therefore ungodliness and worldly lusts are joined together, Tit. 2. The grace of God that brings salvation unto all men, hath appeared, teaching us to deny ungodliness and worldly lusts, etc. We cannot serve God and Mammon: friendship of the world is enmity to God: and therefore let every one consider what his heart most aims at: and what his Prudence, and Wisdom▪ and Providence is: what that is that the world does so admire and extol: Is it friendship with the world or no? So long as thou dost well to thyself, men will speak well of thee: but thou dost well: to thy self indeed, when thou seekest after the Lord, thirstest after him, and lustest after him, and desirest him; and in all desires in which thou art carried out towards any thing but him, thou expressest enmity to him, thou lovest not him. There is no going from God but to the creature: thou art the creatures, if thou have left God: he that is a friend to the world, is an enemy unto God. What is friendship with the world? when that we seek the creature for itself, we are in love with it; we do not seek God, but seek it, when we put our rest in it, cannot be without it, must have it, put it in God's place; we must have such a thing, and the other thing, we cannot be without it; A pitiful thing to live in enmity to God. O when God comes forth, how shall we be devoured and destroyed before him? But there are that will be friends with God and the world too: let them look to it how they make it out; the friendship of the world is enmity to God. And now the Apostle is showing here how the Scripture discovers this same evil that is in our hearts.  
Vers. 5. Do you think the Scripture says in vain, The spirit that dwelleth in us lusteth to envy. Does the Scripture say in vain? the Scripture says nothing in vain: but the Scripture speaks much in vain to us, while that we do not mark it, nor attend it. We all speak for the Scripture, how the Scripture is of God, the Scripture is Truth, and the Word of Truth: we speak well of it, but the Scripture doth not speak well of you: It says, The spirit that is in you lusts to envy. There is nothing but evil in our hearts. We shall never understand the Scripture, till that we understand it in our own hearts. Do you think that the Scripture says in vain, The spirit in you lusteth to envy. Where does the Scripture say this? It says, Every thought of man's heart is only evil, and that continually: The Scripture; it tells you the evil is in your hearts: and there is no good in your flesh; and let it not be in vain the Scripture tells you: if it be in vain now, and you do not entertain it, and hear, God will come, and you will find it so. How many carry the Scripture a witness and testimony against them? Does the Scripture say in vain there is evil in you: and the spirit in you lusts to envy? The devil is in your hearts, and he reigns there.  
Does the Scripture say this in vain? You will not hear it now to heed it, and believe it; you shall feel it one day, that the Scripture does not speak in vain. The greatest contenders for the Scripture, and the Authority thereof, are the greatest despisers of the Scriptures, for they make the Scriptures speak as Ahab would make Michaiah speak well of him: speak nothing but good, and will not observe that the Scripture speaks in discovery of our evil: but this is to reject the Scripture, to catch here and there a piece to serve our turn, and abuse them, and wrest them as the devil did; so the devil in us does; Do you think the Scripture says in vain, The spirit that dwelleth in us lusteth to envy. But the Scriptue tells us not so: I but the Spirit of God tells us in the Scripture. In the Scripture there is a clear discovery of evil in our hearts.  
Vers. 6. But he gives more grace. To finish in a word: What is the meaning of that? Why I conceive it is to prevent an Objection which might arise from the foregoing words. For if the spirit that be in us lust to envy, and if that be to serve the devil, and that is all in our wars, contendings and fightings, what shall we do? it is in vain to speak; Nay, for he gives more grace. There is more grace than there is sin. And where sin hath abounded, Grace shall abound much more: there is one greater in you, than he that is in the world; He gives more grace. Why, God he comes forth in his people, and he makes them able to deny themselves, and this wicked one that lusts to envy. He gives more grace. Wherefore he says, God resisteth the proud, and giveth grace to the humble.  
Here is Pride seen in contention and war; and when we submit to God and depend upon him, we are well. Submit yourselves therefore to God. He gives more grace to the humble. And he gives thee grace to be humble. If any man be humble, it is his Grace: and what is that Humility and Grace? Submit yourselves to God, be at his dispose, let him measure out that he knows convenient for you, and do not you lust after this thing▪ and the other thing, but let God come out to you: Feed me with food convenient; give me that is good for me; do thou dispose of me: Seek nothing but God, Submit yourselves to him. And resist the devil: The devil is in Lust; we look for the Devil without us, and look for Christ without us; whosoever hath Christ, he hath him within; and the devil is within: he is the God of this world, he is served in the lusts of the world; he is the enemy of God; and you cannot be a friend to the world, and not an enemy to God; therefore Resist the devil, set against these Lusts. How shall we set against them? He gives more Grace. It is the natural bent of my spirit to go another course, The spirit in me lusts this way. He gives more grace. God is stronger than the Devil. Wait on him, and submit to him.  
And he will flee from you. You have fled from him it may be: He shall flee from you. When we know Grace, and know God, we shall make the Devil fly. That which we call fleeing from the Devil, is for the most part flying from God, and flying from Grace; we know Grace is to resist the Devil. And he will flee from you.  
Vers. 8. And draw nigh to God, and he will draw nigh to you, etc. You ask and you have not, because you ask amiss, to consume on your Lusts. You draw near to Lust, when you seem to draw nigh to God. Now draw nigh to God, and wash your hands, ye sinners, and purify your hearts ye double-minded. Be not for God and the world, there is no juggling with God, and mocking God. God is not mocked, and see this evil of your hearts, and be humbled for it, and be afflicted and mourn and weep, as it follows: But its time to have done.   

THE Secret and Safe CHAMBERS.  ISAIAH 26. 20, 21. 
Come my People, enter thou into thy Chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast.  
For behold the Lord cometh out of his place, to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.  
IN the Verses before the Text, the People of God are complaining how they have in sad distress waited upon God for deliverance, and been as a woman with child, and have brought forth nothing but wind, in the 17 and 18 Verses: they have a word of comfort in the 19 Verse, Thy dead men shall live: awake and sing ye that dwell in the dust. The question then that the Saints may put, is, When shall this be? What shall we do in the mean time? Here is an answer to this in the words read; Come my people, enter thou into thy Chambers: here is a hiding place for you in them: Enter thou into thy Chambers, and shut thy doors about thee, and hide thyself as it were for a little moment, until the indignation be overpast. For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.  
Thus we see how the words lie. I shall endeavour to present you with the substance of these words in sundry particulars which I shall offer to you.  
Come my people, enter into thy Chambers.  
The first thing that offers itself to us, is, That God hath a People, a peculiar People, as it is in Titus 2. A People that are born of him. All are his People; but there is a peculiar People that are born of him, that partake of his Divine nature, as Peter hath it. A People which were not a People; that is, not manifested a People: There is the seed of God lieth in flesh, and in flesh here rules Satan, and here the seed lieth dead a long time: You hath he quickened (saith the Apostle) that were dead in trespasses and sins. Ephes. 2. And that is conversion, the quickening of a dead seed that lies in flesh, that lies in the world: and so, you are a People that were no People; but you are manifested, in whom nothing was to be seen of God; but yet there was a seed in you: You are a people to show forth his virtues and his praises: as it is in 1 Pet. 2. 9 This is that God doth in his People, he makes this use of them, he appears in them, to show forth his Virtues and his Praises; they are the Throne of his glory, and here will he come forth in all his excellencies: Blessed is this People. The world is divided into two sorts, the seed of the Serpent, and the seed of God.  
Come my people, enter into thy Chambers, shut thy doors about thee, hide thyself as it were for a little moment, until the indignation be overpast.  
God hath a People that are born of him, dear to him, and yet this People are under indignation; till the indignation be overpast. They feel wrath, they feel anger, they feel indignation; their complaints of it are full in the Register of the Scripture. All thy waves and storms are gone over me. God's fire is in Zion, and his furnace is in Jerusalem. judgement begins at the house of God (saith Peter) And it is no wonder, when we look into the grounds of it: when that this People of God is a seed of his, that lieth a long time dead and buried in flesh and world, here is that that opposes God; now when this same seed is quickened, this wrath and indignation it is upon flesh, this corruption in which it lieth, in which it is imprisoned; this wrath and indignation, it is the deliverer and setter free of that that is of God, that same holy one. But the wrath is not upon that that is born of God. He that is born of God sins not, and there is no wrath upon him; but his present state being in flesh, where there is opposition unto God, here is wrath; The manifestation of God is fire: the manifestation of God, it is fire to all that doth oppose it: Fury is not in me (saith God) in the next Chapter to the Text, Chap. 27. 4. Fury is not in me: Fury is not in God, there is nothing but Rest, and Peace, and quiet in God: What is this Fury, and this Wrath and Indignation then, that is so complained of; thy Fury, and thy Wrath, and thy Indignation? It is nothing but the manifestation of God upon flesh. Our God is a consuming fire, and here are Briars and Thorns set against him in battle; as it is in that Verse, Fury is not in me; who would set the Briars and Thorns against me in battle? I would go through them, and burn them together. The manifestation of God is wrath and indignation, so long as there is any thing to oppose it; and this is that the Saints shall rejoice in, when they come to know and understand themselves, that our God is a consuming fire, and by this wrath, and this indignation are we saved. We shall be saved (saith the Apostle) but so as by fire.  
And this, it cannot but be some ease and refreshment unto those that have their present state in wrath, in indignation; they have their hearts making out to God, and they cannot think of him but they are troubled. I thought of God and was troubled. Saints have their purgation here, their dross is burnt off here in this fire; and when that is burnt, the Briars and Thorns when they are consumed, no more indignation. Hide thyself till the indignation be overpast. So God hath a People of his Love, and this People they feel indignation and wrath: Whom he loves he chastens, and he corrects every Son whom he receives.  
Again, take notice here, how that God doth express himself most kindly and lovingly unto his People in the times of their sufferings; Times of indignation and wrath, they usher in the sweetest discoveries of love and grace. Come my People: What a sweet entertainment is here? Come my people, enter into thy Chambers, enter into thy Chambers: My beloved is one, and all the People of God are one, they have one life; Come my people, enter into thy Chambers: Indignation and wrath to souls that love God and thirst after him, they do usher in the sweetest communion with him. Is Ephraim my dear son? saith God in Jer. 31. Is Ephraim my dear son? In what a condition was Ephraim when the Lord speaks this? he was in deep affliction, Jer. 31. 18. I have surely heard Ephraim bemoaning himself, Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the yoke: turn me and I shall be turned: Then in ver. 20. Is Ephraim my dear son? is he a pleasant child? for since I spoke against him, I do earnestly remember him still, therefore my bowels are troubled for him. The Church here is complaining, we have been with child, and in pain, and have brought forth nothing but wind; why come my people (saith God) lift up the weak hands and the feeble knees. I'll take her into the wilderness, and there I'll speak to her heart: The Apostle he speaks of his afflictions, as the season of his consolations, 2 Cor. 1. Come my people: This should somewhat reconcile us unto afflictions, to wait till meat comes out of the eater. It should settle our hearts while we hear thunder, and lightning, and fire, and feel earthquakes; there will a still voice come at last: after a while that you have suffered, comfort will come in; you shall find a Chamber and a Bed: Come my people, enter into thy Chamber. A Chamber and a Bed, and a Knee and a Bosom. God doth all in love; even afflictions they are in love; and this love it shall be manifested, it shall break out and be discovered the more sweetly, the longer it is hid. joseph will take off his disguise, and cry, I am joseph your brother. God who was looked upon as an enemy, will come forth with this, Come my people, enter into thy Chambers. That's a 3. particular.  
Enter thou into thy Chambers. The People of God, they have a retiring place, a resting place, a hiding place in trouble and affliction. A Chamber, it is a retiring place, a resting place, a hiding place. And what is this same Chamber of the People of God, but God? Return to thy rest O my soul, for God hath been good unto thee: 'tis the 116 Psal. ver. 11. The Lord hath been good unto thee: This is the Chamber. Elsewhere God is presented a Rock, a Castle, Thou hast been the dwelling place of thy people from one generation to another: as it is in the Psalms. Thou wilt keep them in perfect peace, whose mind is stayed on thee; as it is in ver. 3. of this Chapter. The People of God have a Refuge, a Rest, a Shelter in all troubles: Trouble and distress is the portion of the wicked; but the Saints have a retiring place, and afterwards deliverance: this is that that the world cannot find. God is the retiring and hiding place of his People; and he cannot forsake his People, he cannot but tend them; in their greatest sufferings he will see they shall suffer no more than they are able to bear, and he will give them a good issue.  
Let us ask our souls whether we know trouble, and whether we know rest in trouble, and whether we know this rest a better rest than this world. And this answers that objection the world makes against the Saints waiting upon God. We call the proud happy (say they) and they that tempt God are delivered: here is nothing but trouble and affliction. No? nothing else? Surely here is rest too. Here is rest in trouble, and then there is deliverance.  
Hide thyself for a little moment, until the indignation be overpast: enter into thy Chambers, and shut thy doors about thee.  
Here is this also to be observed: How that in time of ease and rest in the flesh, in the world, the People of God are very apt to be straggling abroad, to be running out into the lusts of the world and flesh, running out of their rest: And when we run into the world, and into the flesh, and into these lusts, we go out of our rest, out of our peace. This is employed here; when there is a call to come in, indignation is abroad, come in, enter into thy Chamber. It is going out from God that brings us into trouble; now return, come in again. When there is peace and quiet in the flesh, the flesh it is carried forth, there are baits and temptations, it sees its Lovers, and it makes after them, than God sets up a hedge of Thorns, as it is in Hos. 2. 8. I will hedge up thy way with thorns, she shall not find her Lovers; then shall she say, I will return to my first husband, for than it was better with me then now. And this is that God calls to here, Come my people, enter into thy Chambers; thou hast lain abroad, and been at forage in the world, where thou hast left thy life behind thee, now seek it here: Enter into thy Chambers.  
These Chambers which are the rest of the Saints, are a prison unto the flesh; and a Saint being flesh as well as spirit, the spirit is asleep sometimes, and the flesh is awake and alive, and that goes after its Lovers; and then trouble comes, and distress comes, and there is no getting out but by making in again; making in unto God. Enter into thy Chambers.  
Again, see here is Gods call, Come my people, enter in: And there is no coming into the rest of God, but for those whom the Lord calls: and when he calls too, it is not when we will, 'tis not when man will, 'tis not when the Minister will, but it is when the Spirit will; Come my people: The voice of God in our hearts, is that that gives his beloved rest. So he gives his beloved rest: How? He calls by his Spirit, Come my people, enter into thy Chambers. There is indignation everywhere but in God. Fury is not in me (saith God) And God manifested, this indignation will appear and be felt. There is no rest but in the Lord; and there is no entertainment in the Lord, but to those whom he calls in; to whom he opens the gate, the everlasting ganes: Who shall ascend into the Hill of the Lord? And who shall stand in his holy place? Who shall lie down in that Chamber? And who shall meet with that repose that is in him? He whom he calls in by his Spirit. It was death to enter in before Ahasuerus, unless he held forth his golden Sceptre: There is nothing but indignation from the presence of God upon every soul, but that soul that is called in by God. Come my people.  
There is a People that look to enter into rest, and the Gospel is preached to them, and rest is preached unto them; but the Apostle tells us in Heb. 4. at the beginning, They entered not in because of unbelief. What is this unbelief? God was not in their hearts, they had not this inward call, there was not the life of God within them, nor the rest of God within them; God's voice is not known without, unless he dwell within: They entered not in because of unbelief. Christ is entertained nowhere, in no soul, wherever he comes and knocks, he is received nowhere but where he himself dwells, and opens the door. It is the voice of God in our Spirits, the Spirit saying to our spirits, Ye are the children of God, the People of God, God is your rest. Come, enter in, sit ye down.  
There are dreams of Rest, and when we awake there is nothing but trouble: There are that cry Lord, Lord; and when he comes, he saith, I know you not, depart from me ye workers of iniquity. We must look for a better call then a Letter call, or a Ministers call: We must look for the call of God in our hearts, and a particular call: As they said to the blind man, be of good comfort, he speaks to thee, he calleth thee. Say to my soul (saith David) I am thy salvation. All your rest is fancy, unless God hath led you into it: So far forth as you see him, you see truth.  
Come my people. To call ourselves the People of God, unless God calls us so, what a poor thing is this? To fancy ourselves in the Chamber and Rest of God, alas, how sadly shall we awake!  
Come my people, enter into thy Chambers, and shut thy doors about thee: shut thyself in close. When we are shut into God from the world, and are at home in the Lord, taken up in him, so far forth we are safe; there is no trouble, no indignation, no fury, Fury is not in me. We stand in God, and have our enjoyments in him, are only taken up with him: but while we stand there, and are gazing upon the world, our eyes and hearts are drawn forth after this, and after the other, then comes trouble. We do not see enough in God; if we did, he would be a covering to our eyes, and a husband to us indeed; as he said, He shall be a covering to thine eyes. When we look after any thing but him, we look after trouble; wrath will come in; therefore shut the doors upon you: Enter into thy Chambers, and shut the doors upon thee, and hide thyself. God is our rest from trouble, God is our peace, God is our life; do but look from him, you look into death, you look into trouble. You that dwell in God, shut up yourselves in him, shut the doors upon you.  
And hide thyself. Hide thyself; there is no hiding from God, but in God. Hide thyself in God's Rest, in God's Love, in God's Power: this is a mystery and riddle unto the world. Old Adam flies from God, the presence of God is indignation. Old Adam is Briars and Thorns set in battle against him, God's appearance makes him run: But whither shall we go from thy presence? There is no hiding from God, but in God. While I hid my sins (saith David) my bones consumed away, through my daily complaint; thy hand was heavy upon me. He had no rest till he made back again unto God.  
Enter into thy Chambers, and hide thyself. Hide thyself; and that is the Saints condition here in this world, to be hidden ones. The world doth not know us, saith John, 1 Joh. 3. at the beginning; We are the sons of God, but the world doth not know us. You are dead (saith the Apostle Col. 3. at the beginning) and your life is hid. Hide thyself. Where are they hid? Why they are hid in God. Our life is hid with Christ in God. That that appears now is the world, and Satan, and Death, and Hell. Hide thyself for a moment. Hide thyself, the Saint's life is not seen nor known. God is the Saints life when he is hidden. And this is our comfort, that when we are hidden, he is hidden; and when he shall appear, we shall appear with him in glory, as it is in that same third of the Colossians. Hide thyself. God will have us content to be hidden for a while: and truly this makes us content to be hidden, that he is hidden. He is our life; he comes not forth till we come forth; he is not in glory till we are in glory; he is dead while we are dead. Yet awhile, and the earth shall discover her dead, and shall no more hide her slain, as it follows in the Text. Hide thyself. Saints are Gods hidden ones.  
Hide thyself for a moment. All the sadness and darkness of the Saints is but momentany: Dost thou love God? Doth thy soul make to him? And knowest thou no rest but him? Thou art troubled, and troubled when thou thinkest of God; Hide thyself for a moment. Here is repose for thee, and this indignation, this storm will over. Sometimes it is expressed for a little moment, in this Prophecy of Isaiah, For a little moment have I hid my face from thee: It seems long to us, and we cry how long? It is but a moment in respect of Eternity.  
And this is another word of ease to an afflicted soul; the affliction is strong, but it shall not last: Hide thyself for a moment, until the indignation be overpast. It is a cloud that will blow over, this indignation will have an end, and then comes eternal Rest, eternal Joy. And as the trouble of the Saints is but for a moment, so the joy of the world, it is no longer; and the moment of the Saints trouble, is the moment of the world's rejoicing: and the indignation that lieth upon the Saints, shall be taken off from them, and fall upon the world: and that is it that is expressed in the next Verse.  VER. 21. 
For behold the Lord comes out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.  
THose that dwell in the earth, that have their life in the world and flesh, have all their rest and contentment here in the creature; they have left the Creator, and are turned to the creature, They have forsaken the fountain of living water, etc. The Lord comes out of his place to punish them. The Lords coming out of his place, his appearance is destruction to all them that run a whoring from him.  
After indignation hath been upon the Saints, than it comes upon the world. judgement begins at the house of God. Well, what shall the end of them be that obey not the Gospel? The righteous is delivered out of trouble, and the wicked comes in his place: (saith Solomon) Behold the Lord comes out of his place to punish the inhabitants of the earth for their iniquity. Assyria, and Egypt, and Babylon are the scourge of God upon his people: When his people are chastised, than he throws his rods into the fire. I will punish the stout heart of the King of Assyria: Isa. 10. And it is a righteous thing with God (saith the Apostle 2 Thes. 1.) to recompense tribulation to them that trouble you, and to you that are troubled rest with us. It is the glory of God, after he hath lent his power to his enemies, to take it into his own hands, and to plague them, to bring them under his feet. While the world is rejoicing, indignation shall pass from the people of God, upon the world.  
The world I count all earthly minded people, that have their joy in the creatures; The friendship of the world is enmity to God. If their eyes were open, they would little rejoice, considering what would be the end of this; the end of this mirth would be heaviness. God comes forth, and all their Candles go out; no more the voice of the Bridegroom in thee: every one that hath his life in the earth, and in the creature, is treasuring up wrath to himself against the day of wrath; and so much Joy and Glory as they have had, so much sorrow and torment shall seize upon them. The Lord is come out of his place to punish the inhabitants of the earth for their iniquity: The Lord shall turn his hand upon the world after he hath purged his people.  
And this is also to be taken notice of here, That there is hope unto the people of God, that the bitter cup is passed from them, and the indignation is going off them, when God begins to take the world in hand, when indignation begins to seize upon them. Hide thyself for a moment, till the indignation be overpast; for behold the Lord comes out of his place to punish the inhabitants of the earth. It will not last long when God hath the world in hand; he is come out of his place to punish them, therefore lift up your heads.  
You that wait for God, and have your hope in him, lift up your weak hands, and your feeble knees; when God begins to afflict the world, he is drawing it off from his people; their yoke is breaking, when the world's neck is going into it; when God begins with Egypt, than Israel's warfare is accomplished; when the rods are throwing into the fire, than the children's chastisement is at an end. And according unto this truth, the Saints have a pleasant prospect upon the world in all the trouble and distress of it. In Famines, Earthquakes, Pestilences, Wars, in all the confusions and distresses thereof, than they that wait for God, that love him, and his appearance, are called upon to lift up their heads, for their redemption draweth nigh, Luke 21. 28. And here is the ground of it in the Text, God is come forth to punish the inhabitants of the earth for their iniquity. The indignation will soon be over, Hide thyself for a moment. A moment, and all thy trouble will be at an end, all thy deaths will be dead: the world's death is coming now, and death's death is coming now. The Lord is come out of his place to punish the inhabitants of the earth.  
Out of his place. That expression calls for our observation; and it hath a word before it, Behold the Lord cometh out of his place to punish the inhabitants of the earth. And this is that is held forth to us here, That while the inhabitants of the earth do live in jollity and prosperity, God is as it were withdrawn out of the earth, gone into his place. God is everywhere: and what is God's place? He is everywhere: but now he is pleased not to manifest himself here in the earth, in the world: It is a kind of withdrawing into a place, going into a hole, hiding himself, and as it were leaving things in men's hands to rule by Satan, leaving the earth and men to do their will, and their pleasure. There is the same expression in other Scriptures beside this; Micah 1. 3. Behold the Lord comes out of his place, and will come down and tread upon the high places of the earth. The Lord is in a retiring place as it were: it is a Metaphorical speech: he is everywhere, he doth not appear: that that we see is man, and here is the Devil in them, and lust in them, and violence in them: a time of great jollity, great rejoicing, great prosperity to the inhabitants of the earth: What is this time? God is gone into his place, he hides himself, he is retired. He saith, I will go down and see if it be so in Sodom, according to the cry of it. He went down, and by his appearance set Sodom on fire: he retires, is not seen, and the fool saith there is no God. The heart of worldly men saith, God sees not, neither doth he regard. God is gone into his place, le's the Devil and sin range everywhere, and do what they will. There is that expression in the Gospel: The Kingdom of heaven is like a certain Nobleman, who went into a far Country to receive a Kingdom, and return: So God is as it were gone into a far Country to receive a Kingdom: and who hath the Kingdom now? Satan hath the Kingdom, man hath the Kingdom, and death hath the Kingdom, sin hath the Kingdom; there is little to be seen in the world but these. The Spirit of God was abroad mightily in the Apostles time, after Christ's Ascension, and then he was pleased to draw in again, that the man of sin might come forth, and show himself, as the Apostle hath it, 2 Thes. 2. He that lets will let, till it be taken out of the way: That was that glorious manifestation of light and power in some of the people of God in those times, and that did let, and the man of sin could not come forth; but that shall be taken out of the way, and then he should come forth; and this same taking out of the way, was as much as Gods going into his place. And so much doth that expression hold forth of Gods being in heaven, according to that of the Apostle, The wrath of God is revealed from heaven against all the unrighteousness of men, Rom. 1. 17. The wrath of God is as it were in its place now, kept up. The wrath of God is nothing else but the manifestation of God. God manifested to them that walk contrary to him, his manifestation is wrath. God manifested to Briars and Thorns set in battle against him, is consuming fire. Now this wrath of God seems to be shut up in a secret place; it shall be revealed from heaven, it shall come forth out of its place: All the glory, rejoicing, and prosperity of earthly men. Earthly minded men in the creature, you have your life in the earth, your joy in the creature, and your rest here; you have this only while God is in his place, while he is withdrawn: but when he comes forth, indignation comes upon you, wrath comes upon you like Sorrow upon a woman in travail, and you shall not escape. Now you slight God, care not for him, say he sees you not, say in you heart there is no God; he will be upon you on a sudden: and when he doth appear, every knee shall bow to him, and his enemies shall be found liars. And God doth appear purposely, that it might appear what man is: if the Majesty of God did appear, no man would blaspheme him, no man would slight him: but now he is in a kind of absence and withdrawment, he is in his place: Now the world appears in riot, and the evil servant drinks with the drunkard, and beats his fellow-servants, and saith, My master will not yet come. When he comes forth, who shall stand before him? Who shall stand before devouring fire? Who shall stand before everlasting burnings? All earthly-minded people, they will vanish away, they will come to nothing. Even as darkness stands by the absence of light, and when light comes it is destroyed: so the darkness of this world, and the joy of the wicked, it hath its place while God is withdrawn: when he appears and is manifested, when he takes off his Veil that is upon him, they consume out of their dwelling. Let God arise, and his enemies shall be scattered. Set the Briars and Thorns against me (saith God) who will do it? I will burn them together, I will go through them and burn them: and it is but going through them, and they are burnt, There is everlasting destruction from his presence. Darkness, wickedness, sin, cannot stand but in Gods withdrawing: and this is the reason of sin and hell's rage: God is gone into his place, when he comes forth again, these are like dust before him.  
There are that have their time only in God's absence: and who are these? They that live upon the world, they that are satisfying their lusts, they that have nothing but that which is seen, that put their trust in it, have all their life in the creature: these have all their joy here in God's absence, and are just like the wild beasts, as we have a description of them in the Psalms: Man goes forth unto his labour till the evening, and the evening comes, and the beasts go abroad after their prey. And this is the time of men's satisfying their lusts, while God is in his place, while God is not manifested: My master defers his coming, saith the evil servant. And here is the reason of the dreadfulness of the mention of the day of Judgement unto an earthly heart, a carnal heart: O how terrible is it! The thought of Doomsday, the Judgement day, the Throne set, the Books opened; The reason why this is so dreadful, is, because that then all their sport is at an end, all their joy is done: they had it in the flesh, but there shall no flesh glory in his presence. All the glory that is in flesh, shall disappear when the glory of God appears. The day of the Lord is darkness, and not light, unto all that live in the world. This is man's day: Man's day, which is God's night: and God's day is the world's night. If you have your life in the earth, when God comes forth, there is an end of your life. The Saints are dead till the Lord comes forth: this is the reason why they wait for this day. O that the Lord would come! They love his appearance, they long for his appearance, they wait for his Kingdom. Thus the Spirit of God in Scripture doth decipher out Saints and Disciples unto us, They waited for the Kingdom of God: They love and long for his appearance: As he appears, down goes sin: his appearance sets a flame unto sin, even the sin and lust that is in us, and when that is burnt up, there is nothing but glory; nothing but glory that remains. He is come out of his place to punish the inhabitants of the earth, that is, those that have their life and rest in the earth: They have this life, and rest, and joy, only while God doth not appear; when he appears and comes forth, nothing but blackness and darkness, nothing but destruction from his presence: as it is in 2 Thes. 1. Everlasting destruction from the presence of the Lord, and the glory of his power, when he shall come to be glorified in his Saints, and admired in them▪ that believe. Now he is dishonoured and reproached; then he shall be glorified.  
The Lord is come out of his place to punish the inhabitants of the earth for their iniquity: The earth also shall disclose her blood, and shall no more cover her slain.  
The earth also shall disclose her blood, and shall no more cover her slain.  
When the Lord is discovered, when he discovers himself, there is a discovery of every thing, there shall be no longer hiding: The earth is disclosed: God is light, and there is an end of darkness when light comes forth.  
The earth shall disclose her blood, and shall no longer hide her slain.  
What is this blood, and this slain which the earth hides and covers for the time, and which it shall disclose? It is the Lords blood. Do we not read in Scripture of the Lords blood? Acts 20. The Church he hath redeemed by his own blood. The blood of the Lamb, the Lamb slain.  
There are two things to be observed here: First this, That the Lord of life lieth slain and buried in the earth: and this is his place spoken of before. When he comes out of his place, the earth discloses her blood, and discovers her slain: The Lord lieth slain and buried in the earth.  
Another thing is, That the Lord by his own power will rise up, and discover, and manifest himself, and say, I am he that was dead, but am alive, and I live for evermore; and I have the keys of hell and death. The Lord lieth slain and buried in the earth: the earth is the grave of the Lord: this Creation is the Lords Sepulchre, it is the Lords Monument, and it hath this inscription written upon it [Behold the place where the Lord lies] the Lord lieth slain in the earth, and this is his place where he is hidden: he is everywhere, but he is as it were dead and slain, Rev. 5. John saw the Lamb as it had been slain: he is as it were slain, but he lives all this while, and he reigns and rules, but there is nothing seen but the Kingdom of Men, of Devils, of Death, of Hell.  
The Lord he is slain: he comes forth at times, and makes appearances, and as he looks up, still he is knocked down, and the world cries Devil and Blasphemy: In all the appearances that hitherto he hath made, he hath been slain: the Devil hath possessed all the Mountains that ever he raised up: the seven Mountains the Whore sits upon them. That the Apostle hath Heb. 6. They crucify afresh the son of God, and put him to open shame. God makes his appearance, and still he is crucified, still he is slain: whilst he riseth in flesh, still he is killed.  
If you ask who it is that kills him? His enemies kill him, sin and hell: his friends kill him, therefore Christ saith, Father forgive them, they know not what they do. These are the wounds I have received in the house of my friends. He kills himself, he gives up his life: for that which Pilate and Herod did, they did by the determinate Counsel of God. Awake O sword against the shepherd that is my fellow. I lay down my life of myself, and no man takes it from me (saith Christ) he gives up himself. It is the blood of God in us that redeems this earth: Thou hast redeemed us by thy blood. There is no man shall live, but he in whom God is dead: in whom he lieth slain for a while, or as it were slain: and by this God comes forth in a more glorious Kingdom. His Kingdom is more glorious, when he comes out of death into it; comes upon Death, comes upon Hell, and all the powers of it.  
God is pleased to make himself enemies, that he may appear to be above them. God is slain, his blood is shed in Christ, and Christ in the Saints, he suffers still. I fill up the sufferings of Christ, saith the Apostle: Here he dies, and here he rises.  
And this, it may give us some light and instruction touching sin: in the knowledge whereof we are exceeding defective. All have sinned: that the Apostle saith; and sinned the utmost of sin, Slain and murdered the Lord of life. And think of it what you will, you never see sin in a true light, till you see yourselves murderers and betrayers of the Lord of glory; the Spirit convincing of sin, it convinceth of this: and this is that that earthly-mindedness doth; the earth in us, this love of the earth, this love of the creature, it kills the Lord, and buries the Lord, it keeps down the lord Do you not know (saith james) that the friendship of the world is enmity unto God?  
And you that know God, and love God, mind what you do whilst you go out after the earth: Here is killing the Lord, and burying him, keeping him down: Either we are crucifying God, or else we are crucifying the world, and the world is crucified unto us, one of these two. We are crucifying God, while we do not look and long for his appearance: all living in the earth, being at home in the body, is crucifying the Lord. The Devil is the god of this world, he is a murderer: and so are all those that serve this world, murderers and betrayers of the Lord of life. The earth buries him, the earth covers him, the Princes of this world crucify the Lord of glory.  
You that profess to know the Lord of glory, see what you do whilst you are climbing up in the world, making after the greatness and the glory thereof: the earth hides his blood, and covers him, here he is buried: worldly lusts, fleshly lusts, these kill and flay, and bury God in you, keep down Christ in you.  
This is the reason why the world makes so little account of God, and makes no more of God than a fancy; they have slain him, and they have buried him, and they reign: but he will rise, and then woe to the inhabitants of the earth. The Devil is come among you, and then you shall see the Devil: the Devil is among you, but you do not see him, than you shall be delivered up to him.  
It is a comfort to them that they cannot see God, that their souls long after him, and they love him, but they cannot see him. Why? He is not discovered: where he is, he lieth dead a great while: He lieth dead in the hearts and souls of his People.  
And it should make us beware of passing judgement upon any, That they are not the Lords, and the Lord is not in them, because he is not at present manifested: he lieth dead, there is his blood, and it may quicken, though it be now as dead.  
And it should make us very wary of judging any persons, those that walk in the greatest opposition unto God; God may lie dead in them, and when he rises in them, that shall suffer for him that did before persecute him: and whosoever he be that lives, he hath seen God dead in him, and now he is raised. This is indeed the conversion of a sinner, it is the quickening of Christ in the heart.  
He is dead in the earth, here is his blood, and he will rise up, the earth shall discover her blood, shall no longer hide her slain: he will come out of his place, he hath come forth in many appearances, and hath been killed again: but he will come forth in his own body, and he will stand in the earth: and rising from the dead, he dies no more, death hath no more dominion over him: and he coming out of the grave, will bring forth all his with him: of which we had a type in the coming of the people of God out of Egypt, and out of Babylon: they brought forth all the riches out of Egypt, returned with all the vessels out of Babylon: When God brings us forth out of death and hell, he will bring us forth with all the goods, and all the riches that death and hell have robbed us of.  
The earth shall no longer cover his blood. And it cannot be, it is impossible he should see corruption: it is his blood, and therefore must recover: it is the Lamb, but as it were slain: he rules still, he rules amidst his enemies: he rules in death, in hell, but is covered, is not seen. He shall live, and his people shall live with him.  
And look we into our hearts, what we find of the death of Christ, of the resurrection of Christ, of fellowship with him in his sufferings, and the power of his resurrection. This is that Paul's heart did beat upon, Phil. 3. 10. We know him, and the power of his death, and fellowship of his sufferings. Look what we know of him, and look for his revealing in us. When it pleased God to reveal his Son in me. Know ye not that Christ is in you? Prove yourselves, whether you be in the faith. Christ in you: Christ in you dead, Christ in you alive. He is alive that was dead, than you live. Because I live, ye shall live also: Look if ye know this life. You are in him that is true, and he in you that is true: he is risen, and you risen with him, ascended with him, and set down with him in heavenly places.  
FINIS.   

THE MAJESTY of GRACE., OR, The Sovereignty of SALVATION.  

SERMON I.  TITUS 2. 11, 12. 
For the grace of God that bringeth Salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world, etc.  
VER. 15. These things speak and exhort, and rebuke with all authority: Let no man despise thee.  
IN the beginning of this Chapter the Apostle is directing Titus how to carry himself in his Doctrine towards all Sexes and Ages of men. But speak thou the things that become sound doctrine: That the aged men be sober, grave, temperate, sound in Faith, in Charity, in Patience: The aged women likewise, that they be in behaviour as becometh holiness▪ etc. Young men exhort to be sober-minded: Exhort Servants to be obedient to their Masters, etc.  
And here he lays the ground and foundation of it, which is an encouragement to Titus to set upon this preaching, it should not be in vain: For the grace of God that bringeth salvation, hath appeared to all men, teaching us, etc.  
The grace of God shall teach with thee: therefore be thou a Minister of the grace of God, be thou bringing forth this grace of God which hath appeared, that hath appeared in us, and hath appeared in thee. Thou hast a Ministry of the Spirit; go thou forth in that, and bring up men from the grave of ungodliness, to the grace of God: do thou bring forth that redemption which is come forth in Jesus Christ: do thou bring forth Jesus Christ in those to whom thou preachest. And what do we, unless this grace go with us? The grace of God, which is also The God of grace, unless God be in grace, it is such a grace as may be received in vain: I laboured more abundantly than they all (saith the Apostle) yet not I, but the grace of God which was with me, and in me.  
The grace of God that bringeth Salvation to all men, hath appeared: Therefore exhort all men, and teach all men, and make a proof where this grace of God will further appear: it hath appeared teaching us: see whom it will teach besides?  
I shall speak to the words as they lie in order, and as I shall conceive may be most profitable for us.  
The grace of God. The kindness of God, the favour of God, as it is called in the next Chapter, After the loving kindness of God appeared, etc. The grace of God, or the God of grace: Grace without God will be abused: but grace from God, and with God, is Salvation. The grace of God, is God in Christ. The Scripture that tells us in one place of the grace of God, tells us in another place of the God of grace: and the grace of God doth give God himself unto his People: I am thy exceeding great reward.  
The grace of God that bringeth salvation. There is Grace, and there is Salvation the Scripture speaks of, but grace is not all, nor salvation is not all. Salvation will not satisfy him that hath the God of grace, but he must have glory as well as salvation: it will not satisfy an heir of heaven to be safe only, but he must have a Kingdom: It is your Father's good pleasure to give you a Kingdom. We must take the Scriptures in their extent: There is one place speaks only of grace, there is another tells us of God: One place speaks only of salvation, another tells us of glory▪ God will give grace and glory. Each single Scripture doth not express the whole mind of God. They that will take the Scriptures by pieces, and not the whole Scriptures, must make account to be deceived.  
The grace of God that brings salvation. God in grace brings salvation, and is salvation: and there is no salvation but where the God of grace is come: Gods appearing in his love, owning us, and manifesting himself to be our portion, this is salvation. In his favour is life: Whosoever doth not believe, the wrath of God abides upon him: His anger and absence is death and destruction: every man is under destruction and death till the grace of God come to him, till that appear.  
If you look for salvation, where is the grace of God, or the God of grace appearing? The grace of God is salvation, and salvation is the grace of God, or the God of grace. The grace of God that brings salvation. There is grace that doth not bring salvation: there is the grace of God in these outward things, there is the grace of God in gifts, this grace bids us look after salvation, this grace leads unto repentance: but here is the grace of God that brings salvation, and that is salvation itself. Here is God in grace come to us, here is the grace that turns the heart from the world, and sin, and hell: This is salvation.  
The grace of God that brings salvation. There is no salvation by Works, there is no salvation by the Law; salvation is by the grace of God: by that grace that makes us to do the works of God, by Gods working in us, by Gods taking us into himself: All our works are wrought in God: It is the Scripture expression.  
The grace of God that brings salvation unto all men. The Apostle spoke before of aged and young, male and female, of Servants and Governors, teach them all; for the grace of God hath appeared to all, and for all. It is come to every man's door, brings salvation to all, to all that God doth make any reckoning or account of, the holy seed. Of others it is said, Thou puttest away the wicked like dross, Psal. 119. There is a generation of men that are in no better esteem with God, than those creatures begotten of corruption: Thou puttest them away like dross: These are the seed of the Serpent: You are of your father the Devil, and his works will you do. It is a poor languishing controversy, that in which so many are exercised, about Universal Redemption: Let every man look whether salvation be come to him, and whether he hath entertained it, and embraced it, and if so, let him rejoice: Let every man make his Calling and Election sure: and let him be a good Minister of this grace of God to others; leave disputing and jangling, and begin to live, By denying ungodliness and worldly lusts, live soberly and righteously, and godly in this present world; And be a pattern and example, Make thyself a pattern of good works: Let thy light shine before men, that they may see thy good works, and glorify thy Father which is in heaven.  
Salvation to all hath appeared. Grace ever was, but it appears in time. There is nothing that is, but it hath been. Grace coming forth is nothing but the children's coming out of their minority from under tutors and governors. The Saints coming from under the Law, and out of the flesh. There is a time appointed of the Father for this; this is the time of grace; grace hath appeared, and we receive the adoption of sons. God tells us we are his begotten, his inheritance, and he is ours. Grace comes forth and appears by degrees; and there was never but some appearances of grace. But a low appearance of grace is counted as no appearance in respect of a higher. That appearance before Christ in the flesh, is counted no appearance in respect of that which came forth with Christ in flesh. That appearance with Christ in flesh is not appearance in respect of that which comes forth with Christ in the Spirit: When he shall appear the second time without sin unto salvation, to them that wait for him.  
He appears now to salvation, but now he appears in sin and weakness; and this is not appearing in respect of that which shall be; the glory is no glory in respect of that which is coming, that is at the door. God brings forth himself out of the dark; he hath put himself into the dark, and he comes up by degrees; he lieth under vails and cover, and hides his face. There is everlasting mercies, but they are hidden: Your life is hid with Christ in God, and God reveals this by degrees: There is grace not appearing, and salvation not appearing where it is. And there is wrath and destruction not appearing also where it is; they will both come forth: And till these do come forth, it is very irrational for any to judge that that which now doth not appear, is not there, and will never appear. It is the comfort of them that wait for grace, and cannot see it. I know thy poverty (saith Christ to one of the Churches in the Revelations) but thou art rich, Rev. 2. 9  
There is nothing to be done for our salvation and glory, but the bringing it forth, the making it to appear. We have a life, but 'tis hid and veiled, and so we are said to be dead, as 'tis in Col. 3. 1. Ye are dead, and your life is hid with Christ in God: When Christ who is our life shall appear, then shall we appear with him in glory.  
Grace hath appeared, teaching us. 'Tis a blessed thing to know the teaching of grace: There is the Laws teaching, and Graces teaching; there is a Letter teaching, and the Spirits teaching. In the first teaching we are ever learning, but never able to come to the Knowledge of the truth, but are still led about with lusts: Here is only a profession, and nothing but a form: but there is the teaching of grace, which is the writing the Law in our minds, and putting them in our hearts. Here is the Covenant of grace, the Law of grace, when we are delivered up into the Doctrine, as the Apostle expresseth it, Rom. 6. 17. the form of Doctrine into which you were delivered, as 'tis in the Margin. We are delivered up into the Doctrine; we are form, and fashioned, and moulded into it.  
There is an appearance of God in Majesty in Mount Sinai, that makes servants, and slaves, and bondmen; that saith, Do or you die; Do or you are cursed. And there is an appearance of God from Mount Zion in love and grace: The God of grace, or the grace of God hath appeared; and he teacheth us his ways, and he makes us sons, and he brings forth his own nature in us: 'Tis our life, our meat and drink to do his will, and finish his work. The everlasting Covenant in blood comes forth, and makes us perfect to do his will. Here is the Law of the spirit of life in Christ jesus, that frees us from the Law of sin and death. 'Tis a sad thing to be only under a Letter and under a Voice: to have nothing but a Letter, and a Hearsay: Nothing but a voice and direction without, here is nothing but enmity within. But the word is nigh thee in thy heart, when we come to this teaching, this inward teaching, this Law of the Spirit; All other teaching without this inward teaching, doth but put us into a Dream, into Fancies; and we think and seem that we eat and drink, but when we awake we shall find our souls hungry and thirsty. But this grace of God that teaches effectually, delivers us up into the Doctrine, moulds us into the form of that which is taught. The God of grace appearing to us, we are turned into his Image from glory to glory by his Spirit, 2 Cor. 3. latter end. Let's all look after this teaching, this inward teaching; They shall be all taught of God. Let us look after the teaching of Christ who spoke with authority, and not as the Scribes. Let us look for power and life, and light from God; And let's deal with man for nothing else but that we may hear God by him, and see God in him, and be able to say God is in you of a truth.  
The grace of God which brings Salvation hath appeared, teaching us; grace and favour it is exceeding winning. God doth overcome all our evil by good; Love is mightily constraining. She had much forgiven her, she loved much. Let favour be showed to the wicked, he will not learn righteousness, in the land of uprightness will he deal unjustly; as 'tis in Isa. 26. 10. Thou after thy impenitent heart treasurest up wrath, and dispisest the goodness of God that leads thee to repentance. Bounty is leading to repentance, but the God of grace, and the grace of God, it sets up repentance in us. Let us go forth then in grace, and in love; And so let us be winning and working upon others. Teaching us that denying ungodliness and worldly lusts, we should live soberly, etc.  
Many men will say, if I deny my lusts, all the lusts of the world, here's an end of my life, What shall I do? How shall I live? Thou shalt live the life of God; It brings death upon this life, this Worldly life, and brings us to live in hope. Looking for that blessed hope.  
It is a foolish thing to a carnal heart to think of suffering itself to betaken▪ off from the present enjoyment of the world, the satisfying his lusts, to live upon hope: But the hope that is in God is firm and sure, and surerer than the World. The World passeth away and the lusts thereof; and they that have their life in these things find nothing but shame and Death; but this hope never makes men ashamed. Which hope we have as an anchor of the Soul, both sure and steadfast, and which entereth into that within the vail.  
And here le's take notice of this; That the grace of God that brings Salvation is made out in teaching us to deny ungodliness and worldly lusts; Every one of us talk of grace and Salvation; If we be partakers of grace and Salvation indeed, than we are delivered from worldly Lusts in some degree. We are taught by it to deny ungodliness and worldly Lusts. We are taught by it likeness to God, and not to be fashioned to this world. To deny ungodliness, is to deny every thing that is not like God. Not to walk like men; the Apostle condemns the Corinthians that they walked like men. It may be 'tis a strange thing to hear we should not walk like men. Like whom should we walk? Like the Devil? Like beasts? So some do. No, you should walk like God. The grace that brings Salvation, It doth not bring you to satisfy sensuality, to satisfy Lusts, nor to follow the creature, but it brings in power, it brings in and raiseth up the life of God, whereby we deny these Lusts, whereby we famish these Gods of the Earth. God saith he will famish all the Idols; And this God doth, when he riseth up in us, he famisheth in us the Love of the World, the love of flesh; This grave and hell, he starves them both.  
This grace of God that brings Salvation leads up into Heaven, into God, into the Spirit, and satisfies and fills us in the other World. And we deny our Lusts after this. They that are Christ's have crucified the flesh with the affections and Lusts. They have done it, and they are doing it; 'tis as good as already done; for there is that power in them, which will do it; a greater power than is in the World. 'Tis the Circumcision in heart by the Circumcision of Christ; 'Tis dying with Christ and being buried with Christ; 'Tis dying to this fleshly State, to this glory and these contentments; It is the consecrating us to God, so that he becomes our delight, he is our Joy, he is our riches; We sought them in the flesh, we sought them in the World; Then we sought Corn and Wine and Oil; now nothing but the light of God's countenance; this is grace, and this is Salvation. And the world and the flesh which is generally sought after by us, it is a vail of death: It is a vail upon Christ, a covering upon the life of God; It is the grave and the prison of the Saints; it is Babylon and the Northcountry into which we are carried. The North-country, far from the Sun, far from light, far from life. When we come into flesh we are buried, here we are estranged from our own life, which is the life of God. And the grace of God appearing, that is as it were the Sun drawing nigh. When the Sun comes in the Spring and Summer, the face of the Earth is renewed. We come into the nature of wrath; but as grace returns again, so this life appears and comes forth; this Sepulchre is opened, and this vail is rend, and the Earth gives up her dead, and no longer covers her slain. The flesh and World and glory thereof, riches and contentment, are a vail and covering upon the life of the Saints. For God is life and Salvation; union with him, that is life indeed; and the appearing of this union, is life manifested. That which the World and natural men do call death, is indeed the swallowing up of death; as 'tis called Isa. 25. He shall take away the vail and the covering that is upon the face of all People. He shall wipe off all tears, and shall swallow up death in Victory. The World and flesh is a Veil, and is a Veil of tears; when this Veil is rend, by the coming of that which is called death, then life-comes indeed, and death is swallowed up in it; God who is our life appears: Grace and Salvation is not leading us into contentments of the flesh, into the abundance of the riches of the Earth: 'Tis not satisfying of lusts, but the kill of lusts; 'tis bringing forth the Spirit, bringing forth the life of God. Godly in this present World.  
By this will appear how far Salvation is from most men. Salvation is far from the wicked (as David hath it) because they keep not thy Statutes. Little do wicked men think there is no Salvation but in keeping Gods Statutes; but that is the truth of it; Salvation is conformity to God, to be made like to God, to deny all ungodliness and worldly lusts; and the love of the World is enmity to God.  
This is Salvation, and the same is destruction to wicked men; Worldly men, they have their life in the Veil, their life is in the World and in the flesh; When God appears and throws off the Veil, there is nothing to be seen by them but death and destruction; And what is the second death, that the Scripture speaks of, but the appearance of God? The manifestation of God, 'tis the second death, 'tis everlasting destruction to them that know him not, that have no life but in the flesh and in the world. When God appears, here ends their life, and here begins destruction, they are destroyed from his presence. That which is life and Salvation indeed, is death, hell and destruction to a worldly man; and if he speak his heart, he will say, if this be salvation, let me have none of it, I know not what it means, I know no other life but this in the flesh.  
What saith the Apostle? The life I live, I live by the faith of the Son of God;▪ 'tis not I live, but Christ that lives in me: though I live in the flesh, yet I do not War after the flesh: though I live in the World, I am not conformed to the World, but transformed. On the other hand, the life of the World is, give me Corn, Wine and Oil, ease in the flesh, honour in the World: the life of the Saints is, lift up the light of thy countenance, make me after thine own heart, form me according to thine own Image, fashion me to thy Will, teach me to deny myself. It is feeding hell and destruction to satisfy worldly lusts; it is life and salvation to deny these, to crucify these: therefore le's be acquainted with grace and salvation what it is.  
Le's not deceive ourselves with names of things; le's not call evil good, and good evil; put light for darkness, and darkness for light. Le's not call wrath and destruction grace and salvation: Whoever thou art that only looks to the world, and flesh, and outward things, thou dwellest in wrath and destruction. Thou hast vexation here, and the Gospel makes thee mad; for it pulls thee from these things, and with the more power it comes forth, the more hell works within thee. Now begin to learn what is salvation, it is to have power to deny these lusts, to crucify the flesh, to be taken out of sensuality, to be redeemed from among men: (Is this a strange thing to you? then salvation is strange, and grace is strange.) 'Tis to be conformed to God, to know what his good and acceptable will is: If grace and salvation be reckoned by us, to be safe in sin, and safe in the world, and in the flesh, we are in the Devil's deceit, in the deceivableness of unrighteousness among them that perish. If you will have this made out to you by Scripture (the Saints of God know this in their hearts and souls, but will you have it in the Scripture?) His name shall be called Jesus a Saviour, Mat. 1. Why? because he shall save his people from their sins, Here is salvation, to be saved from sin: What is sin? 'Tis opposition unto God▪ breaking his Laws; to be saved from falling out with God, this is salvation: And to be saved from sin is to be saved from wrath; there is wrath and hell in sin, though it be not yet come forth▪ but it will come forth. When sin hath conceived, it brings forth death; if you have a Saviour he saves you from your sins. Another place is Acts 3. 26. God sent Christ to bless us, to turn every one of us from our iniquities: You look upon yourselves as blessed by Christ; if you be blessed, this is the blessing, Turning you from your iniquities, enabling you to deny ungodliness, and worldly lusts. You may add a third place, Acts 5. 31. Whom God hath made a Prince and a Saviour (he speaks of Christ there) to give Repentance to Israel, and forgiveness of sins. You like forgiveness of sins well; how like you Repentance? where God gives one he gives the other: where Christ is our Righteousness he is our Sanctification, where he is both these, he is our wisdom, he gives us a new mind, and a new heart, writes his Law in our minds; this is life, this is salvation: here is grace and salvation, teaching us to deny ungodliness; 'tis a work supernatural as to old Adam, the corrupt Man; it is only in those that spring from the Spiritual man Jesus Christ, they rise up in a new life and walk in it; if ye walk in the spirit, fulfil not the lusts of the flesh: 'tis the Divine Nature springing up in us that doth not live the life of the flesh; if a man hath no life but in the flesh, that which is indeed salvation and grace, is destruction and wrath to him.  
Teaching us, that denying ungodliness, and worldly lusts, etc.  
What is this denying ungodliness and worldly lusts? 'tis that which is called in other Scriptures selfdenying; we have a self that is nothing but ungodliness. If we be Saints indeed, we have two selves, a divine self, a spiritual and heavenly self, the new Creature, the Heavenly man, the Divine Nature; and there is a carnal self, an earthly self, a self that is sin, in which dwells nothing that is good. There is another self contra-distinct to sin, 'tis not I, but sin in me: there is a self that is Christ, and a self that is corrupt Adam; I do not live (I of corrupt Adam) but Christ lives in me. Here is one self never to be denied; one self that is godliness, heavenly lust and heavenly desire makes after God only; this self is to be pleased; happy is he that pleases this self, and knows this self. But there is carnal self, the Law of the Members, this is ungodliness, this carries wholly from God to the World; wholly to that which is not of the Father; this is to be denied. And this is beating down the body, that the Apostle speaks of, I beat down my body: What's that? is it as the Papists do, to whip themselves, to pine their bodies? no, there is a body of death, a body of sin, this corruption in me, this self I beat down: there is the old man, that is to be destroyed: The grace of God that brings Salvation, teacheth us to deny this self, this ungodly self, this worldly self, this self that is of the Devil.  
And it is by bringing forth another self, that this self is denied, if it be truly denied: for there is self denying self, sin denying sin, lust denying lust; a master lust that starves other lusts: this is not the denying that the grace of God teacheth. There is a lust that is kept in with bit and bridle, like a horse and mule; there is denying ungodliness by the power of the Law, but here 'tis grace that teacheth us to deny ungodliness, grace that brings salvation. Corrupt self, denies itself but in some things; the Law enables us to deny ourselves but in some things, some ungodliness: and indeed it is not the denying of ungodliness; the denying ungodliness only by a carnal man, it is ungodliness. 'tis the new man that is brought forth in true righteousness and holiness. There is nothing but a show of righteousness and holiness till this new man be brought forth after the Image of God. The Law it teacheth us to deny this piece of ungodliness, or to seem to deny it at least; to deny the gross act of it, but to deny it in the root of it, it can never do it. But the grace of God teacheth us to deny all ungodliness, to come out of all that is not of God, all that is not like God. This life of God it purges out all filth; He that hath this hope purifies himself, as he is pure; this life it rises out of its vail, and grave, and covering of worldly lusts, yea it riseth from under the Law. This grace of God appearing is the time appointed of the Father, when we shall be no more under Tutors and Governors, in the condition of Servants, but Sons, Heirs, and Freeborn.   

SERMON II.  TITUS 2. 11, 12. 
For the grace of God that bringeth salvation hath appeared to all men, teaching us, etc.  
TEaching us, that denying ungodliness and worldly lusts. Denying implies soliciting: ungodliness and worldly lusts will be soliciting, even in those to whom the grace of God, that brings salvation hath appeared. After grace hath effectually appeared, there will be solicitations, temptations and motions to sin, ungodliness and worldly lusts, soliciting and tempting to return again unto them, but the grace of God that brings salvation teacheth us to deny them. There is sin in our Members still, there is soliciting, and there is very far prevailing: The grace of God that brings salvation, sprouting forth, is often struck back into a seed, into the root again. There may be a bewitching of the Spiritual man, as the Apostle writes to the Galatians, O foolish Galatians, who hath bewitched you, that you should not obey the Truth? There is many a blast that comes upon the Oaks and the tall Trees, and there may be withering in the branches, while the substance, the holy seed abides in the root. There are solicitations of death, after grace and Salvation hath appeared; and sometimes exceeding violent; In so much that Paul cries out, I am carried captive! O miserable man! Who shall deliver me? Rom. 7. The reason of this is, because ungodliness and worldly lusts are not quite destroyed at once; But the work is carried on by degrees; Christ he is form in us, but he comes forth as a child, and weak at first. The Lord he comes and takes possession, sits in the throne, and throws Satan and sin down; but then they are striving to recover themselves again, to come into their command & rule again; The flesh lusteth against the Spirit, saith the Apostle, Gal. 5. So that you cannot do the things that you would: Every thing would live, flesh would live; When God comes to destroy it, it strives and struggles as long as it can.  
God will keep his people in exercise, through weakness he will bring them into strength, and so his strength shall be perfected. And through many foils, and many times being overcome, he will bring them at last into a complete and glorious victory: They shall try all the Powers of Hell and Satan, and so see That greater is he that is in them, than he that is in the World; they shall see themselves (though often foiled) more than Conquerors through him that loves them; They shall not go forth in haste, as the Lord promises in bringing his People out of Babylon, and is made true in their bringing forth out of Spiritual Babylon; they shall not sneak out, or steal out, but shall go forth at last as Conquerors, and the more foils they have had, the oftener overcome, the more glorious will be their conquest; Therefore fight the good fight of Faith; O ye men of God, fight the good fight of Faith; You that are quickened with Christ & raised up to fear God, be not discouraged at those motions that you find in you, endeavouring to hale and draw you back to ungodliness and worldly lusts again, though they should come with violencc to draw you to that Prison and darkness again; And you may wonder a while, and say, Why am I thus? as Rebeccah did when twins were in her womb. For 'tis the same case here, the flesh lusts against the Spirit, and the Spirit against the flesh; As you grow up into the light and knowledge of God, you will be above fears in this matter; 'twill not at all move you, discourage you, or dishearten you. We do not feel death but as life comes in; So long as thou standest thy ground, and wilt not comply, though thou dealest with an enemy, and there be force upon thee; Yet there is no cause why thou shouldst be discouraged.  
Here is ungodliness, and here are worldly lusts, but here is grace to deny them; Here is the flesh that lusts against the Spirit, but here is the Spirit also that lusts against the flesh.  
When Moses comes, the burdens of the Israelites are doubled; So when the Spirit comes, when righteousness comes, when wisdom and Sanctification comes, there is a fuller discovery, and more bustling of Satan and Hell then ever was before: Denying ungodliness and worldly lusts. They have their motions, they do solicit, where the grace of God that brings Salvation hath appeared; But resist them, Whom resist ye steadfast in the Faith, etc.  
Teaching us to deny ungodliness and worldly lusts.  
Quest. What is ungodliness that grace teacheth us to deny?  
Sol. Ungodliness is whatever is not of God, whatever is not of the Father, the lust of the eye, the lust of the flesh, and the pride of life: This is not of the Father, this is ungodliness; Godliness is likeness unto God; 'tis bringing forth the Divine nature in us, By precious promises (saith Peter) he hath made us partakers of the Divine nature. The new man grows up in this sunshine; the Spiritual, the Heavenly man, made after the Image of God in righteousness and true holiness, Eph. 4. 21. God calls us to be holy, as he himself is holy, this is godliness. God hath predestinated us to be conformable to the Image of his Son; He hath given him to us an example that we should follow his steps. Christ is the express Image of his father's person; And the design of the Gospel is to bring forth Christ in us, My little children of whom I travail in birth till Christ be form in you; This is godliness, to bring forth Christ in us, God in us. We shall be like him, saith John, 1 Joh. 3. at the beginning; We shall be like him, for we shall see him as he is: The grace of God that brings Salvation, brings us to be acquainted with God. It is the revealing of God in us. It is Gods manifesting himself to us with open face, So that we are changed into his Image from glory to glory by the Spirit. 2 Cor. 3. 18. It is Gods becoming our wisdom, and righteousness, and Sanctification, and redemption. 1 Cor. 1. ult.  
But observe the manner of the Scriptures speaking in this particular. To be led by the Spirit of God; So are his Sons. Rom. 8. To have our works wrought in God, John 3. He comes to the light, that his works may be manifested, that they are wrought in God: to cease from our own works as God did from his, Heb. 4. Christ brought forth in us; he speaks not of himself, he works not of himself; the Father speaks, and the Father doth the works, Joh. 1. 4. 10. Godliness is Godlikeness, and when once we are taught Godliness, we are taught not to walk as men, as the Apostle hath it to the Corinthians, Ye are carnal (saith he) and walk as men; We walk in another light, in another wisdom, in another power, in another life, when once we are taught Godliness: Christ died for us, the just for the unjust, to bring us unto God: as Peter hath it, The grace of God teacheth us to deny ungodliness, carries us into the life of God, into the power of God, into the light of the God, into glory of God, into the Kingdom of God; Doth not the Scripture say as much?  
It were grace and Salvation to restore us unto that perfect Image in which Adam was brought forth in flesh: But God hath more grace for us, and greater Salvation, even to bring forth his own life in us, to make us Children of the Resurrection. The life of Adam, as it was in innocency, it was a glorious life, but it was weak and fading, as we see; But this life is a life that can never fade, 'tis strong, 'tis everlasting, ' 'tis an inheritance immortal, undefiled, that fadeth not away: that sin and death can never conquer. (Christ rising from the dead he dies no more.) 'Tis the life of God the Scripture speaks of, I in them and they in me, that they may be perfect in one. Because I live you shall live also. 'Tis not the Image of the earthly man, but the Image of the Heavenly man, that the grace of God restores us to. We come short of the Gospel if we sit down and rest ourselves in the righteousness of man, 'tis the righteousnesness of God, which is the mark that is set before us; he hath called us into his own Kingdom and glory; The grace of God brings us into the Spirit, and now our way is above all the righteousness of man, above all the wisdom of man, above all the contentments of the flesh.  
Ungodliness and Worldly lusts. Here take notice of this, that ungodliness lieth in worldly lusts; Godliness is being like unto God; Ungodliness is fashioning ourselves to the World.  
Ungodliness and worldly lusts are one; So far as we are in worldly lusts, we are in ungodliness; You cannot serve God and Mammon. The Apostle calls the love of Money the root of all evil. 1 Tim. 6. 10. Money stands for any thing of this World, of this life; the love of that, the lust after that is the root of all evil. The same that James tell us, Jam. 4. 4. The friendship of the world is enmity unto God; and those that love the World, and go after the things thereof, he calls Adulterers and adulteresses; Love not the world nor the things of the world, saith John, For if ye love the World, the love of the Father is not in you, 1 Joh. 2. 15. The Lord complains Jer. 2. 13. My people have committed two great evils, for which be astonished you Heavens, and horribly afraid; And what are those two great evils? They have forsaken me the fountain of living water, and have hewn unto themselves broken Cisterns that will hold no water. They run from the Creator to the Creature; They have turned the glory of the invisible God into an Image made like to corruptible man, and to birds and fourfooted beasts: They have set up the creature in my place, and made it their fear and their joy, and their delight, and their love; And so the Apostle in Phil. 3. Speaks of those, Whose God is their belly, whose glory is their shame, who mind earthly things. They that mind earthly things are ungodly, in the Scripture sense. God that made Heaven and Earth is not their God, but the things that are made; Their belly is their God: all they seek is for their belly, who craves it of them.  
All ungodliness lieth in worldly lusts; Fashioning ourselves unto the World, is the defacing of the Image of God; It is a turning away from the good and holy and acceptable will of God, as 'tis in Rom. 12.  
And the ground of this is plain and obvious to every one that will see it; Whither can a man go forth from God, unless it be to the creature? there is the Creator and the Creature▪ he that goes from God, must go to the creature; Whither can he go else? Ye have forsaken me, and digged to yourselves broken Cisterns. There is no going from God and godliness but to worldly lusts. There is no stirring anywhere else; All ungodliness lieth in worldly lusts, worldly desires, going out to the Creature. All going forth to these, is going forth to the Devil, who is the Prince of this World, as Christ calls him. The Prince of this World comes, saith Christ; All that sue to the World sue to him, worship him. The Devil is served in every desire that goeth forth from God; In all opposition to God the Deull is set up. We use to reckon of three enemies to God, the Flesh, the World, and the Devil; The going out to the World is for the flesh; the serving the flesh and the World, is serving the Devil. What is offered in sacrifice to Idols, is sacrificed to Devils; and the Apostle calling us to the mortifying of fleshly and worldly lusts, mentions Covetousness among them, which he calls Idolatry, and Covetousness which is Idolatry▪ Ungodliness lieth in worldly lusts; that is, in loving the world and desiring the things of the World; Love not the World, nor the things of the World.  
Quest. But you will say, Is every desire of any worldly thing ungodly?  
Answ. If you will hear the Scripture, and let that be judge, hearken while I propound some Scriptures unto you, which shall show you what lusts they are; What desires after the World they are in which ungodliness lieth: Consider that in Heb. 13. Let your conversation be without covetousness, & be content with such things as you have, for he hath said, I will never leave thee nor forsake thee. Desiring any thing more than you have, is covetousness and worldly lusts, and is a denying of Godliness. If you be not content with that you have, you are covetous, and there is ungodliness. God is rich in himself, content in himself, full in himself, and if you partake of the Divine nature, you shall have riches and fullness in him. I am God Alsufficient saith he to Abraham, I am thy exceeding great reward; walk before me and be perfect; q. d. thou hast nothing to do, but to approve thyself to me: whatever thou wantest, here it is. I am God alsufficient; Looking after any thing but me is looking from me, and is ungodliness. Again, consider that Scripture in Mat. 5. Take no thought what you shall eat, or what you shall drink, or what you shall put on; after these things do the Gentiles seek; All this is ungodliness, 'tis ungodliness to take thought what you shall eat, what you shall drink, or what you shall put on. Now what is godliness? Seek first the Kingdom of God and the righteousness thereof Here you shall have supply: So far forth as you look from God, his Kingdom and the righteousness thereof, you are of the world, you are ungodly, 'tis your little Faith! O ye of little faith, why do ye take care? Seek nothing but the Kingdom of God; if there be any thing else, it shall come into you with it; 'Tis godliness to seek God, 'tis failing of godliness when you seek any thing else but God, when you turn to any broken Cistern whatsoever, when you see not God before you, there turn away, or else you turn from God. Love the Lord your God withal your heart withal your Soul, with all your strength. Let nothing of the world have any place in you; Let God fill your hearts; his train filled the Temple. What concord is there between Christ and Belial, between God and Mammon? I have learned to abound and to want, to be full and to be hungry. Phil. 4. In every state I am instructed, I know what to do, and I am content; godliness is contentment, and that is Great gain. We have content in God, and nowhere else; If we seek anywhere else, we seek trouble and vexation and disappointment; Man doth not live by bread, but by every word of God. What a foolish thing 'tis for man to seek life frombread! let him seek God, everyword of God. So Christ put off the Devil, when he bid him of stones to make bread; he tells him man could not live by bread alone, but by every word that proceedeth out of the mouth of God.  
Consider that Scripture, man's life doth not consist in the aabundance of those things he possesses; or that Scripture, All things are lawful, but I will not be brought under the power of any thing; I'll be under the power of none but God, I want none but God, I'll seek to none but God. Consider that of the Apostle in 1 Cor. 7. Let them that are married be as if they were not married; and they that use the world, as if they used it not; All going forth to the creature, to the world, to any piece of it, 'tis ungodliness, 'tis going from God. If you cannot be content with God alone, 'tis ungodliness: You deny his alsufficiency, 'tis little Faith: this is want of godliness; Your Father knows what you have need of: you have nothing to do but to please your Father, he will supply these things; Seek his kingdom, these things shall be sent into you.  
So, All going forth unto any part of this Creation, is ungodliness, it is going from God. Here is the root of all ungodliness discovered, going from God to the creature. You will be rich, and you must have this, and you must have that: there is but one thing necessary, and if you think any thing else necessary, 'tis denial of God, 'tis ungodliness.  
You will say this is a hard saying, and who can bear it.  
When Christ had told his disciples that it was easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of Heaven, who then can be saved? say they: Surely not one that trusts in riches, for that is a denying of God. Who shall be saved then? who is there shall take off his desire from every creature, that shall take off his heart, and make it over wholly unto the Lord, that shall desire nothing but the Lord, and say, I have none in Heaven but thee, nor in earth but thee? mark what Christ answers there, to men this is impossible: but with God all things are possible. That which is called for of us is impossible to man; but to God all things are possible, even this is possible.  
The Law of the Spirit of life in Christ Jesus will free us from the Law of sin and death; God calls us to that which is above man's strength to yield to: His belly cleaves to the ground, and dust is his meat, being beguiled by the Serpent▪ and his looking towards God is merely Hypocritical; But God brings forth Christ in him, raises up that substance, that holy seed, and that seeks him alone. Unless you be born again▪ you cannot see the Kingdom of God. So that it is impossible to please God, except you know a better Righteousness than man's Righteousness, Unless your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of God. Man will not see the extent of sin, because he will not see his own condemnation in it; but that man that is of God, he sees that the power of God is his, and the holiness of God is his; And he hath a nature that shall rise up out of the creature, and throw off all its dust and earth that is upon it, and cleave perfectly to God.  
And he delights in the greatness of the commands that God gives. Look how great the command is, so great is his inheritance; there is nothing God commands but what he hath promised; His Law he writes in the heart; Whatever God commands, he gives; the higher God commands▪ the Spiritual Man likes them the better. God will work all this in me, to this shall I rise in and through God. Christ in me is able to do this. It is God worketh in me to will and to do of his own good pleasure; I'll work out my Salvation: Man dealing with the Scripture is lessening sin as much as may be, by saying this is not sin, and that is not sin; May not I do this, and may I not do that? may I not take care how I shall live? And then he comes to his distinctions of a tormenting care, and a necessary care: there must be a providence. This is true providence, to seek God; You are to know your Father, to please him, and to deal in outward things as he leads you, and no farther. If you want, it shall be good for you: he will teach you to want, and to abound, to be hungry, and to be full; Godliness is beyond man's reach▪ and he cannot comprehend it, 'tis beyond what he can attain unto by nature: and if you will have a right scantling of sin, look upon it as the Apostle sets it out, All have sinned and come short of the glory of God, All falling short of the glory of God is sin; We shall be brought in Christ into the glory of God, and then we shall be brought quite out of sin.  
Use. For the Applying of this: Let this direct us in our account of sin and of ungodliness. Let us reckon according unto this rule, all worldly lusts, all going forth from God to the world, is ungodliness. Where is the godly man? There is no flesh can stand before God. There is the man that is born of God, though he lieth in flesh, he will come forth, and will be able to stand before God, when fearfulness surpriseth the Hypocrite. There is the new man that is created in true holiness shall stand. There is an Hypocritical holiness, an Hypocritical godliness that runs to the world, and runs to the flesh; making their belly their God, they mind earthly things, and yet they hold forth themselves high in godliness: But the Scripture holds forth all going forth to the creature, but in the Lord, to be ungodliness. It must needs be ungodliness to go out from God; and it must needs be a denying God and his all-sufficiency, to go out to anything but him; Therefore let this teach us to mend our account, and to correct our reckoning in matter of sin, and matter of ungodliness. If we be free from Cheats, and Robberies, and gross defraudings, we lick ourselves whole, we wipe our mouth, we are of the godly party; so long as thou dost well for thyself, men will speak well of thee: when as there is raking after the world, scraping riches and wealth together, and we are ready to die for this thing and the other thing, adding house to house, and land to land; I know not how to live without this; Thus hell and the grave in us will never be satisfied, always craving. And this is wisdom, Prudence, Providence; This is to be a wise man in the account of men; Men cry up this. But dost thou acknowledge the Scripture, then consider how that censures it. Why do you take care? Why do you look after any thing but God? is not he alsufficient? doth he not know what you need? have you any thing to do but to look after his Kingdom? Cannot you trust him, O ye of little Faith? is unbelieving godliness with you? is not denying God ungodliness? Therefore, Le's look into our own hearts, and learn what to count ungodliness.  
Sin lurks and is loath to be discovered: the discovery of it is the death of it; and if we be nothing but sin, then 'tis our death; How many be there whose life is death, and their Covenant & agreement with Hell is all their stability? And when we come to think of ungodliness, wickedness, departing from God, one man propounds this to himself, another that; to be a profane swearer, this is a course of ungodliness; to be a beastly drunkard, this is ungodliness; to be a filthy unclean person, this is ugodliness. 'Tis true, all this is ungodliness, this is base, this is filthy; but is here all? No all worldly lusts, all going out in desire after any piece of this Creation, is ungodliness. There is a Civil ungodliness, that is modest and handsome unto the world, and that is it they call providence and prudence, which is nothing else but base distrust and denying God: 'tis nothing but Idolatry, as the Apostle calls it, nothing but adultery: Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity to God? and then there is base and deboist ungodliness that breaks out in drunkness and whoredom, and fraud, and rapine, and theft: Nothing but the breaking forth into scabs and boiles, and blanes, and botches; But there is that poison within, which we see not: There is the Itch as well as the Scab, and Boil; Itching after the world, and the things thereof is ungodliness. After the world's account only, what is hurtful to the society of men is reputed ungodliness; what sinks men in their peace, in their wealth, in their estate, in their credit: So the world looks upon sin as to such and such evil fruits as are hurtful to this present state of flesh: It doth not look to the offence of God, to the going out from God, to the leaving God; It doth not know the life of God, it knows only sin as it is any way prejudicial to the life of sense: It doth not know sin in the root of it: Let us learn so to know sin, even in the root of it, and that is worldly lusts: hence it proceeds.  
This is ungodliness, leaving the Creator and settling ourselves in the creature: and setting up the creature in the place of God.  
How many be there, that are condemning uncivil courses (as they are to be condemned) but condemning them so as they justify themselves, as the Pharisee doth? God, I thank thee, I am not thus and thus, I am not like this Publican, this harlot, this drunkard. Look into thy heart what thou art before God: Make inquisition after worldly lusts there, the root of all ungodliness, the root of that thou condemnest in the Publican, in the Harlot, in the Drunkard. This love of the World and turning from God to the world, this breaks out in him; look how it works in thee: Perhaps thou art more civil, more modest, thou carriest thyself so that thou art not so unmanly. (For there are worldly lusts that do unman a man, and make him like a beast, and there are worldly lusts that are very glorious things with men.) But thy heart and inside are as bad as this, and as great an abhorring in the sight of God. God hath chosen to himself the man that is godly. The Godly man is he that cleaves to God, rests in God, trusts God, believes in God, that hath all in God: This is godliness: let us receive this truth which is according unto godliness.   

SERMON III.  TITUS 2. 11, 12. 
For the grace of God that bringeth salvation, hath appeared to all men:  
Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope, etc.  
THe last thing we spoke to was from the consideration that ungodliness and worldly lusts, are joined together; whence it was observed that all ungodliness lies in worldly lusts; Ungodliness is going from God, and going to the creature: the friendship of the World is enmity to God, is Adultery, Idolatry: the Devil is the God of this World: going out after these things is going out after sin and ungodliness. Lying thus, it is impossible for a man, for a son, a mere son of Adam, to escape ungodliness; only he that is born of God, only Christ that came from heaven, and we through him do it.  
Now as grace teaches what us to avoid and shun, what to go from; so it teaches us what to make to. We should live soberly, godlily, and righteously in this present World; to these words now.  
Here is the lesson that grace teaches us, that brings Salvation; To live soberly, righteously, and godlily; here is the place and time when it teaches us this lesson; where? in this present world. It teaches us to live, soberly, righteously and godlily. There is no sober man, that is not a righteous and a godly man. There is no righteous man that is not a sober and a godly man. It teaches us to live soberly, righteously and godlily. And there is no sober man but he whom the grace of God that brings Salvation, hath taught to be sober; and there is no righteous man, but he whom the grace of God that brings Salvation, hath taught to be so. And there is no godly man, but he whom the grace of God that brings Salvation, hath taught to be so; Now a little to Dilate upon these three.  
1. That the sober man is only he whom the grace of God that brings Salvation, hath taught to be so; We know not how to live soberly, till the grace of God that brought Salvation hath taught us. What is sobriety? what is it to live soberly? Sobriety is opposed to two things; to Madness, and to Drunkenness; Madness is Drunkenness, and Drunkenness is Madness; There's Drunkenness by drink, by Wine: and Drunkenness by passion and pride: there's drunkenness by cares of the world, and drunkenness by heaviness; There's fury, and wrath, and there's joy too in making over much; and sometimes this same drunkenness by fury, and wrath, and by joy, do usher the grace of God that brings Salvation. The grace of God, it must bring us into sobriety through distempers; discovering our weakness, and our distempers together with the curing of them. This same Drunkenness that is opposite to sobriety, (take it in the lump all together) it is our state in the flesh with the Devil: We come out of the life of God into the flesh: come into the dark, into a distempered state: It is a bewitching drunkenness that is upon us: There is a pure state of flesh that is not without distemper in comparison to the life of God: There is a corrupt state of flesh that is pure distemper: Our true life (if we be of God,) is the life of God, and the glory of God; and all that comes short of the glory of God is distemper: All have sinned and come short of the glory of God. And so Madness hath seized upon all, and all are under distemper, till the grace of God that brings Salvation appears, which returns the life of God in you, revives us according to the Divine nature. It is the grace of God that brings Salvation, that only cures us of distemper, and makes us perfect men in Jesus Christ: It is Jesus Christ is the only perfect and sound man, the wisdom of God: and we are sound when he is form in our hearts, brought forth and raised up in us: The Apostle attributes this sound mind to the grace of God: God hath not given us the spirit of fear, but of power, but of God and of a sound mind, The Spirit of Jesus Christ is a spirit of a sound mind: While we have not the spirit, we are under a cloud, we are in a distemper, and in weakness, even in the purest state of flesh: God finds weakness and folly in his Angels, he hath not put trust in them: There is no sound and perfect state but the state of God: all that are born of God are born into that state, and he is their wisdom: Jesus Christ the wisdom of God, and is made so to us of God.  
Of the Prodigal 'tis said, when he came to himself he remembered his father's house: Paul says that he was mad against the Church, 1 Tim. I was exceedingly mad: how came he changed? the grace of God was exceeding abundant towards him which is in Christ Jesus: This revived his soul. The grace of God that brings Salvation, teaches us to live soberly. It makes us sober indeed, it makes us mad in appearance. Paul says he was mad before the grace of God appeared: Festus told him he was mad after the grace of God had appeared; There is a seeming madness, and a seeming sobriety; Sobriety is madness unto mad people; Man's sobriety is madness unto God, and God's wisdom is folly and madness unto men. The spirit of God coming upon the Disciples, there's a multitude that cry these men are full of new Wine, they are drunk; they spoke truer than they were aware of; 'Twas new Wine indeed they had drank, but such wine as they knew not of; and that which they looked upon as Drunkenness was true sobriety, and they but then came into their wits, to a sound mind; There was a Spirit of Power and Glory than came upon them, and the Spirit of fear it was vanishing away; When Christ began to manifest himself, his kindred said he was mad; They went forth to lay hands on him, and said he was mad. As the grace of God does appear in us and to us, it makes us signs and wonders in Israel: It is from the Lord of hosts: It takes us off from following our own reason, and it leads us in a way that men do not walk in; The way of the Spirit, is not the way of men; it transforms us out of the World, and changes us by the renewing of our mind. The mad world thinks us mad when we begin to be sober; There's God's wisdom and man's wisdom: man's wisdom is foolishness to God, and God's wisdom is foolishness to man; Solomon says of man, that folly and madness is in his heart; till the wisdom of God come in, there is nothing else: and he that is in the height of madness, his madness is not seen to himself; madness is continually there; here is madness that he stumbles at God. There is no such madness as is discovered by the wise and prudent man, when he discourses in matters of Religion. There was not such a mad and frantic man, to throw fire and arrows of death, as Paul, when only humane learning led him in the practice of Religion. The madness of men appears in calling evil good, and good evil, in running after shadows and leaving the substance, in walking against the very light of their consciences to run into the world, when they know the world is but a vain shadow; in tempting God, when they know he is stronger than they; The grace of God makes a man sober: And there is this ground for it.  
Reas. Because God is the only wise God; To the only wise God: If God be only wise, than every man must be a fool: but man will be wise, says Job, though he be born like a wild ass' colt: and here he discovers greatest folly; Whosoever yields God that title The only wise God, he does deny it to himself, unless it be in Christ, unless it be by grace: if the grace of God hath entered, it teacheth us to live soberly; God hath let Satan enter upon this Creation, that mad Spirit that carries us to destruction, setting up himself in it, and striving with God, though he shall never prevail: as God breaks in and throws out Satan, wisdom comes, and madness goes: and therefore every one that looks upon himself as sober, and would be counted so, let him consider whence this sobriety comes; hath the grace of God appeared that brings Salvation? Is it from God? or from man? There is not such a mad man as a worldly wise man dealing in Religion. The foolishness of God is wiser than men, and the weakness of God is stronger than men: and the wisdom and excellency of men is foolishness to God; He takes the wise in their craftiness: their light is nothing but darkness: whosoever they be that have not the madness of man and flesh discovered to them, do not yet know sobriety; All that the world calls sobriety and wisdom, it will appear but madness in the day of the Lord; The wisdom of the flesh is enmity to God: what folly is this? what do you get by enmity to God? Flesh is not subject to the Law of God, neither indeed can be; If you be truly wise and sober, it is by the grace of God appearing, that hath brought Salvation; And whosoever is indeed made wise and sober, by this grace of God appearing, he must look to be accounted mad and foolish: True sobriety must needs be accounted madness of those that have it not; I and the sons whom thou hast given me are for signs: A man instructed by God, by a strong hand, Noah was looked on for a mad man, and condemned by the world: and he that is made sober by God, he knows what the sobriety of the world is; the world does not know what his sobriety is: and he can carry himself boldly before the world in that it counts madness and folly, knowing that it will justify itself, and bring confusion on all their wisdom; That's the first, The grace of God that brings Salvation appearing, is that only that teaches sobriety.  
Secondly, The grace of God that brings Salvation, appearing, is that only that teaches true Righteousness: It teaches us to live soberly and righteously; Till the grace of God that bringeth Salvation appears, we do not know true righteousness: all the righteousness that we practise before, is but the show of righteousness: Till the new man be brought forth, there's no true holiness, but he is created after the Image of God in righteousness and true holiness, Ephes. 4. 24. Paul was a wise man and a righteous man in his own opinion, and the opinion of the great and learned professors of his time: but when the grace of God appeared to him, he saw he was a mad man, and a wicked man: he saw he was a blasphemer and a persecutor: and he throws away all, he accounts it as dung: I accounted all dung for Christ, that I might be found in him, not having my own righteousness that is by the Law, but the righteousness of God in Christ; the righteousness which is by faith, the Lord our righteousness, the righteousness of God; When that righteousness comes forth, all our righteousness that is by the Law, appears as an unclean thing, as a menstruous cloth, in Isa. 64. all our righteousness is as menstruous clothes. there's no true righteousness, but what the grace of God bringing Salvation must help us to: There is no man righteous before God: in his sight shall no flesh living be justified; there's none justified but Christ, none blessed but Christ. If Abraham were justified by works, he had whereof to glory, but not before God; There's no glorying of man in his own righteousness: No flesh shall glory in his presence; only he that is of God, to whom Jesus Christ is made wisdom and righteousness, and Sanctification, and Redemption, he can glory in the Lord; I know that in me (says Paul) that is in my flesh, dwells nothing that is good. It is in vain for God to be our righteousness, if the righteousness of man would serve the turn: where any man stands up in his own righteousness, Christ hath nothing to do with him; The whole have no need of the Physician, but the sick: I came not to call the righteous, but sinners to repentance: In all man's righteousness, there's nothing but man, there's nothing but self: the things of man end in man, it comes to nothing, it reaches not to God. There is nothing reaches to God, but that that comes from god. The righteousness of man how glorious a show soever it makes, is only in worldly and earthly designs. That's evil with him, that does any way oppose him in his peace, in his quiet, in his rest in the flesh; The righteousness of man, let it come to the highest, it is but passive, and it is very fickle and inconstant; It is a proud righteousness that makes a man swell against God; As there is no wisdom but God, so there is no righteousness but God; he is the only wise, he is the only holy God, and he is the only righteous God. The grace of God appearing bringing Salvation, that teacheth us to live righteously; and so Salvation is not for righteousness, but Salvation is righteousness, and righteousness is Salvation. And every one that pretends to righteousness, should look whether he hath seen that righteousness of God, or whether he hath met with the discovery of his own righteousness, of the righteousness of man, the deceivableness of unrighteousness. Till the true and perfect righteousness comes in, there is no discovery of the deceivableness of unrighteousness; Iniquity walks in a Mystery; and till the Mystery of God be opened, the Mystery of iniquity does not appear. There is a golden cup of Fornication the Whore carries in her hand. It is not enough to be delivered from that which man calls evil, but from that also man calls righteousness. There is as great abomination in that man calls and counts righteousness, as there is in any thing he counts evil; there is that makes man a fair show, and is glorious to men, which is abomination in the sight of God; The Jews followed after righteousness, but obtained it not, because they sought it as it were by the works of the Law; We by the Spirit, saith the Apostle, wait for the hope of righteousness by Faith: You that look for righteousness, look out for true righteousness; Take heed of the deceivableness of unrighteousness; man will call evil good, and good evil, call Satan Christ, and Christ Satan. If you look for righteousness, look for the righteousness of the Spirit, look for the righteousness of God; Men they call this and that righteousness, and look not what is the will of God; righteousness is nothing but conformity unto God, and to that will of God that is revealed within; Christ within, is guiding and leading by the Spirit, and not only by a Letter; not that we should throw away Letter: but what is Letter without the Spirit? A man watching in man's righteousness, may make a very fair show to the eye, even dazzle men's eyes; but there is no righteousness before God, but the righteousness that is of God, the righteousness that is of him. A man walking in his own righteousness, may be very acceptable with men: but a man brought out of that into this, and walking in the righteousness of the Spirit, is looked on as frantic and fantastical with men: For when he walks in God's righteousness, he does not walk by his own will and reason, he doth not act himself: the Lord must act him, and guide him; And there is nothing so disfigures a man's face to the World, as being acted and guided by the Spirit of God: the Spirit of God is wisdom itself, yet counted folly with men: It leads us in many ways men call folly and madness; I and the children whom thou hast given me, are for signs and wonders from the Lord of Hosts; Abraham could be counted no less than a mad man, and Noah no less than an old doting fellow, to build a ship in the midst of the land, and be knocking 120. years together: what do you think this man endured all that while? The righteousness of God is conformity to God: this Christ is made unto us: the grace of God that brings Salvation.  
Thirdly, And he is made unto us godliness. There is no true Godliness, till this grace of God comes that brings Salvation; There is a form of Godliness before, but where's the power of it: when the grace of God comes bringing Salvation, the power of it comes: godliness is like God: godliness is partaking of the Divine nature, (as we showed you in the morning) godliness is being guided by the Spirit of God. Godliness is working our works in God; godliness is God speaking in us, and acting in us, and we ceasing from our own works; There is no man knows godliness, but he that is born again of the Spirit, and no man that knows godliness that walks only by the outward commandment and Letter, and hath it not also by the Spirit; There is a worldly sanctuary, and there is a house not of that building. There is a Law of the Spirit of life that is never without godliness; there is Redemption from all iniquity, as it follows here in the text; Grace and Salvation is all, grace brings Salvation; and it brings Salvation in bringing Sobriety, and Righteousness and Godliness: 'tis grace that does all; and here is Salvation, Righteousness, Sobriety and Godliness. There's the life of man, and the life of beasts, and the life of Devils: and there is the life of God, when the grace of God that brings Salvation appears. And now for the time and place where this lesson is taught, and where this Sobriety, and righteousness, and godliness is brought forth: in this present World; a little of the time, and I have done; In this present World; In this place, in this time; the World, the present World, the mad World, the unrighteous World, the ungodly World, the World that lies in the wicked one, in the power of the wicked one: in this time of darkness, and hour of temptation, in this Kingdom of the World, and Kingdom of Satan; God he hath let Satan possess himself of this World, and of this Creation; and God is here trampled upon, and oppressed by Satan and his Instruments, and he lies under foot as madness and unrighteousness, as filthiness: and the Devil, and the World, they stand up and boast of sobriety and godliness, they stand in the power of the Creature: and the glory of God is shut up in his Servants; Notwithstanding all this power and rage, he appears in his servants in this present World. He teaches us to oppose, and confront, and adjudge the World, and the wickedness of it: I have made thee a fenced City, and a wall of brass, says God, against the princes of Judah; The grace of God enables a man where it appears: he fears not faces, he fears not Hell: he sees him that is invisible; Moses feared not Pharaoh. It sets us above all scorn and all reproaches in this present World; We must needs be signs and wonders, signs to be spoken against; we are contented to be so, we can bear it; The grace of God that brings Salvation teaches us so: Persecution comes, and troubles come, we can take up our Cross, and we can follow Christ. This sobriety which the grace of God teaches, and this godliness and righteousness exceedingly enables a man to be contented to be scorned and spit on: My life is not dear to me, says the Apostle, that I may finish my course with joy, and the Ministry I have received. Endure the afflictions of the World, says Paul to Timothy, by the power of God; And when the grace of God hath broken forth, and I have seen him that is invisible, what's this World? when God hath set it up only to make a fool of it: God uses the Devil, and wicked men, and enemies to make fools of them: and we see God standing behind: then what cause is there to fear, in this present world, under their very nose, to their face, to their teeth? The grace of God teaches us to live soberly, righteously and godlily: God out of the mouths of babes and sucklings ordains strength: God suffers himself to be brought into a very seed, by the Devil and the World, and thence he rises up: and the lower he suffers himself to be brought, the more glorious is he in the Conquest; The Kingdom of heaven comes to be like a grain of mustardseed: it is a very little seed, and it is hid in the earth: a little leaven is hid in three measures of meal, that nothing is seen, but the power of darkness, the Kingdom of Satan, and sin: this little grain of mustardseed springs up: and though all the power of the World rise against it, it prevails and is glorious. Here's two or three things I would but hint at by way of application.  
Use 1. The grace of God teaches us to live soberly, righteously and godlily in this World; First of all, this shows how much out they are that think to carry Religion so that they'll sleep in a whole skin; will carry it like a Talon bound in a napkin. The grace of God teaches us to live soberly in this present World; 'Tis as possible to carry fire about us and not to be burnt; If it be true Religion, it will be burning; Is that Religion that lies under fleshly lusts, and worldly lusts? From the Devil it came, and to him it must go, it hath his life in it; God is not in it; but one that is truly Religious, he may for a time think of hiding and concealing himsel, as Nicodemus came to Jesus by night: but where godliness is in truth, it will he like new wine, that will vent or break the vessel; God hath not given light to put under a bushel, but to set on a candlestick.  
2. Again, There are many professing Religion that excuse themselves, that the times are evil, and therefore they cannot do this or that; If the grace of God hath taught thee, it shall teach thee in evil times to appear soberly and righteously; There is a love grows cold as iniquity abounds: this is not the love of God: that like fire grows hotter in the coldest weather; God had Saints in Nero's house, he had them in Sodom, and they shined there, and appeared there, and opposed this world, this present World.  
3. And again, Some are putting off this day; This is for heaven, say they, this is not for the present; It seems grace and Salvation is not come to such: they that are not here in heaven, will never be in heaven; One Scripture that may conclude us in this, is, No man ascended into heaven, but he that came down from heaven; If ye are not in heaven while ye are in the world, you'll never be in heaven; The grace of God that brings Salvation, hath appeared; Heaven hath appeared to you, and heaven is in you, you are in heaven, and that same heaven shall be interpreted into you, and an entrance shall be given more abundantly. If you say, this is a hard Saying, to live soberly, righteously, and godlily: to convince the world, to challenge the world, to dare the world, what a life must we live? what suffering must we meet with? You are appointed thereunto: God hath given us another hope, a blessed hope, that is that follows, Looking for that blessed hope, at the appearing of the great God and our Saviour jesus Christ. The grace of God that brings Salvation, it will be a strong help to you even in persecution; for the joy that is set before us, we shall bear up against all the persecutions we meet with in the world, under all reproaches, all burdens, under all scoffs and sufferings. The grace of God brings Salvation. Let the world do what they can do: let hell do what it can do, I'll be a sanctuary to them, says God: The grace of God teaches us to live soberly and righteously in this present world, even in the midst of enemies: It lifts up our heads even here before men, and enables us to judge the world, and condemn the world, and so shall all do that are heirs of that righteousness which is by faith: And thus much for this time.   
FINIS.   

The Author's last Testimony.  

The brief heads of a Sermon Preached by Mr. Goad, at Mr. Wallis his Funeral at Soper-lane, with which he finished his Testimony.  
THe occasion of this meeting I need not to mention: We may make it an occasion to speak and hear something, which may hold forth our life, and his life that is dead; for he is but dead to the world; and that he was whilst he lived. It is not amiss if we look at somewhat else then burying the dead, which is to bury death. Let the dead bury the dead. If you be dead, and have not a seed of life in you, I have nothing to say to you: Whilst we are at home in the body, we are absent from the Lord: Whilst our life is only in the body and in bodily things, we are dead, and the seed of God lies buried in us. Now to quicken that seed is the work of a true spiritual Ministry: Let us see if we can quicken the dead: so saith Peter, The Gospel was preached to those that were dead: and Paul to the same purpose, you hath he quickened who were dead in sins and trespasses: Christ may lie dead amongst us, and the glory of the Father may appear here to raise him up. That is our business (if we preach the Gospel) to preach Christ who is the Resurrection and the Life. Where Christ is not in any, as good preach to the Corpse that lies in the grave, as preach to them: If there be any children of the Resurrection here, either manifested, or not manifested, to them we speak; for the hour is coming, and now is that the dead shall hear the voice of the son of God and live. Joh. 5. 25. Do we know no grave but such as we have put a Corpse in? To be at home in the body is to be in a grave, absent from the Lord who is our life. But to such as have life or a seed of life in them, do I address myself, and therefore you may please to look upon that Scripture.  ISAI. 25. 6, 7, 8. 
And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of Wine on the Lees, of fat things full of marrow, of wine on the Lees well refined.  
And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all Nations.  
He will swallow up death in victory, and the Lord God will wipe away tears from all faces, and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it.  
ANd in this mountain] The Lord is this mountain: that appears in the first verse of the chapter, Thou art my God, and I will exalt thee.] A Mountain is a thing exalted, and we exalt God when we bring him forth in power: He lies hid in our weakness, we shall bring him forth in his power. You are dead, and your life lies hid with Christ in God; when Christ who is our life shall appear, then shall we appear with him in glory. When he lies no longer hid in our weakness and darkness, but comes forth in his own life, righteousness, and strength, than he is our Mountain: There is an expression to the same purpose, Psal. 18. 2. The Lord is my Rock, my Fortress, my Strength, my high Tower, etc. There are many Mountains, many appearances of God in flesh; wheresoever God appears in flesh, that is a Mountain: When he is pleased to withdraw, and give way to the devil, than the whore comes and sits upon the seven Mountains; Not that I exclude the common interpretation of the seven Hills, but take in this with it. But though Satan hath possessed all other Mountains, this he shall never possess: this is like Mount-Sion that shall never be removed: Mount-Sion indeed is but a shadow of this Mountain.  
The woman of Samaria, Joh. 4. propounds a question to Christ, whether they were to worship in the Samaritan Mountain, or at Mount-Sion; but she was content to wait for the resolution till the Messias come: Zion is the true figure, but Christ that reveals the Father, is the true Mountain.  
God speaks in figures and parables very much:  
This Mountain.] That is it that all other Mountans are but Types and Figures of. All this world is a Figure, and some special parts and pieces thereof are more instituted figures, more eminently so: where God appears to his people, that is a Mountain.  
A Mountain is an exalted thing, a great thing, and strong thing; A Mountain stands in a good Air: The Mountain of Spices; a Mountain gives a pleasant prospect; these are the properties of Mountains. God will appear in his people in his greatness, pleasantness, height, strength, eternity.  
In this mountain shall the Lord make a Feast.] There is a Mountain that is not to be touched, Heb. 12. But ye are come to the Mountain that may be touched: Ye shall feast in this Mountain. The world shall see the Feast, not touch it.  
The natural man knows no Mountain but what is visible, This Mountain is to flesh invisible. Whilst the Saints do boast of God, and have outward helps to lean upon, the world looks upon them as such as have some cause why they should boast: but when their fleshly helps fail, the world jeers them. Now flee to the mountain like a bird. The eleventh Psalm is an answer to the World's jeer. I trust in the Lord; how say ye to my soul, flee as a bird to your mountain? When outward props are removed from the Saints, Now (saith the world) where is your Mountain? Answ. Our Mountain (say they) standeth firm: The Lord is in his Holy Temple: The Lord is our Mountain. He is all in all to us: Whom (saith David) have I in Heaven but thee, and there is none in earth I desire but thee? The Lord in his people, and the Lords people in him; this is their Mountain. The Church is called a City on a hill or Mountain, which is founded in God. We are not come to the mount that may not be touched.  
The Lord is the Mountain and the feast too: The Lord the Mountain, and the Lord the Feast. Nicodemus will say, how can this be? This is Nonsense. To them that are without, we speak parables: To you (saith Christ) it is given to know the mysteries of the kingdom, but to others in parables, that seeing, they might see, and not understand. There is a vail upon all faces: If this will not go down easily with you, the Lord is the Mountain, and the Lord is the Feast; consider, it comes but to this, to make the Lord all, all in all, and the world a shadow of him, a vail upon him: it is no dishonour to the Lord, to make him all: if it be a dishonour to the world to make it a shadow, to make it nothing, let it be so: if you cannot bear the world's dishonour, we must take that boldness to give you offence.  
The Mountain and the feast too: How so? There is bread and there is wine in this feast; Christ, the true bread, Joh. 6. Christ the true vine, Joh. 15. But will you have flesh too? Here is fat things, and marrow; My flesh (saith Christ) is meat indeed, and my blood is drink indeed. That is, my life, not only my natural life, but my life which I had with the Father, slain and buried, is meat indeed; the words that I speak are spirit and life (saith Christ) where spirit and life is not, this is not received.  
What is this flesh and blood, but the divine nature dwelling in you? for a while, as it were, dead and buried in flesh; afterwards raised and quickened in flesh; and you hath he quickened: as it is, Eph. 2. 1. This discovery of our true life, and this life brought forth in us, is the true meat, the true drink, the true flesh, the true blood; and this same flesh and blood of Adam, is meat and drink too: for that being slain, the grave is opened where the true life lies.  
Obj. You say, God is the feast, Christ is the feast, and that the Lod will [make] the Feast: That the Lord shall make the feast, and that the Lord shall be the feast, how can this be?  
Sol. His manifestation, his bringing forth himself, is making the feast: his Death and Resurrection brought forth in us, is making the Feast: then we feed on his flesh, and on his blood, as the Scripture speaks. This is a feast, and this feast hath fatness and sweetness in it to a spiritual man; and the rich man's table, and the delicacies are but crusts, and scraps, and parings to this Feast. The Feast lies in Abraham's bosom, the common life of all Saints, one with Abraham, gathered into the bosom of Abraham, the same life that Abraham lived: He that eats of this bread, shall hunger no more; he that drinks of this water, shall thirst no more: There is music and dancing in this feast also, as we may see in the Prodigals entertainment upon his return to his father's house; but the elder brother did not understand it, Luke 15.  
The Lord is this feast, and wheresoever the Lord is not, after a little while there shall be nothing but hunger and thirst: where the Lord is not, there are but dreams. The hungry man dreams that he eats and drinks, and when he awakes his soul is empty, as it is in Isaiah. He that hath not entertainment with the Lord: He that dwells not in Abraham's bosom, shall hunger and thirst, and languish, and fade away to nothing. Mark that Scripture in Isa. 65. 11, 12, 13. Ye are they that forsake the Lord, and forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number: Therefore thus saith the Lord God, Behold my servant shall eat, but ye shall be hungry; behold, my servant shall drink, but ye shall be thirsty; behold my servant shall rejoice, but ye shall be ashamed: ye worship many Gods, ye shall have many troubles.  
The mountain is, and is not; the Feast is, and is not; it is set out, but not fully; the hour cometh and now is already; we are the Lords Feast, and he is ours: everywhere but in the Lord, shall be hunger and thirst, dearth and barrenness: he that can receive it, let him receive it.  
There are that have devoted themselves to the Law, and the letter of Scripture: there are others that have all their life in the creature: God will shortly draw all life into himself: and all they that run after other Gods, shall starve and famish; they and their Gods.  
Obj. But you will say, There is something in the Text that seems to contradict this; for it is not said, He shall make unto [all people] a feast.  
Sol. To all people: that is, to all sorts of people.  
In the spiritual Feast, there is neither Jew nor Gentile, neither male, nor female, but all are one in Christ Jesus.  
Here is a repetition of the provision in this Feast.  
A Feast of fat things, a Feast of Wine on the Lees; of fat things full of Marrow, of Wine on the Lees well refined: the Lord is a Feast, a continual feast: when you have feasted never so well, ye shall find him to set forth himself a better feast, a richer feast: for there is infinite variety in God: the Lords death is the Feast, his Resurrection the life that comes by it.  
It follows in the seventh verse.  
And he will destroy in this Mountain the face of the covering, and the vail that is spread over all Nations.  
The Lord, in this Mountain, in his appearing, will destroy the face of the covering. In the Mountain a Feast, in the Mountain the face of the covering destroyed. The carnal Jew looks for the fullfilling of the letter: the spiritual Jew looks for the spirit: Abraham, Isaac, and Jacob, sought a Country; not an earthly one, but a heavenly: we pitch upon figures and vails: and enter not within the vail. These outward things are a vail, a Table made a snare: but when we are turned to the Lord, the vail shall be taken away. All man's teaching, wisdom, etc. makes the veil the thicker: those that feed only upon the vail, upon outward things, in which God appears, their life shall be destroyed, when others are fed and feasted.  
Here take notice of divers particulars:  
I shall only give you some hints, do you judge of them.  
First of all this:  

Observ. 1.  
That all the World's feast are with a vail, and their faces covered: The spiritual man so far forth as he feasts, it is with open face, though yet but as in a glass; 2 Cor. 3. whilst we have any joy, but in the Lord, it is in the vail: We eat death in all our feasts, we swallow it down, but we do it not in victory; that oppresseth us oftentimes.   

Observ. 2.  
This outward appearance is the face of the covering▪ There is no man sees my substance; but that face that he sees is the face of the covering: Cease from man, and you cease from the face of the covering; and so it will follow, that there is no judging by outward appearance: while you judge by outward appearance, you do not judge righteous judgement.   

Observ. 3.  
When the Lord comes forth to feast, to feed, to refresh his people, he comes forth even in that to destroy: He shall make a feast of fat things, and he shall destroy, and all in the mountain: There is no feast without death; The Saint's salvation comes out of destruction: He kills and makes alive; By terrible things wilt thou answer us, O God of our salvation: He that will lose his life shall save it, and he that will save his life shall lose it: Christ is perfected through sufferings: No man shall see God and live: Our God is a consuming fire: out of the Cross of Christ comes our joy, whereby the world is crucified unto us, and we unto the world: If this be a parable unto you, is it not because you lie under the vail? because you are without? God chooseth his people in the fire of affliction.   

Observ. 4.  
Fourthly, observe, that the Lords sweetness and life lies now under a vail and covering: that is the reason it is so little owned in the world: A feast, but not seen; he that will see the Lord, he that will feed at this feast, must not look at the things that are seen, but at things not seen, which lie within the vail.   

Obser. 5.  
Again, Fifthly, take notice, that there is no destroying the vail, but by the Lords coming forth; until the substance come forth, the shadows are substances: No perfect destroying the vail, until the Lord be fully come forth: All the Ministers in the world cannot do it.   

Observ. 6.  
Sixthly, Observe this, That all people have a vail, or a covering cast over them, not one excepted: He will destroy the vail of the Covering cast upon All people, spread upon All Nations: Though the Lord be not far from every one of us, yet the Veil keeps us from seeing him: and whilst we lie under the vail, we grope and feel after him: Till God destroy this vail, we have foolish fancies, and false apprehensions of God: What wonder, seeing All nations are under the vail! All have sinned, and come short of the glory of God. Rom. 3. 23. God suffered all nations to walk in their own ways: They that remain under the vail, judge their brethren that see further than themselves of Error and Heresy; but they that have the veil destroyed by the Lord, will not be harsh to their brethren that lie under the vail; although, whilst the vail and the face of the Covering was spread upon them, they were so grossly ignorant, as to cry out against others, Error, Heresy, Blaspemy!   

Observ. 7.  
Seventhly, Observe the twofold expression in the Text, The vail, and the face of the covering: And it is not only [Cast,] but [Spread] also: There is exactness in it.  
Quest. If you demand what this vail is that the Lord will destroy.  
I Answer, This Creation in its purity and perfection.  
You will say, The Creation declares the glory of God, Psal. 19 The heavens declare the glory of God, and the earth shows forth his handy work.  
Sol. True, but in a vail: Christ's flesh was a vail, Heb. 10. 20. This Creation in its purity and perfection is a vail, but when Satan, the world, sin and death have gotten root in it, than its a thick, a dark vail, or a shadow of death: To those that sat in darkness, and the shadow of death, is this light come: All God's manifestations in it, are vails till he get above it, and cover it, which he will do; He is sunk into it as a seed: as he riseth up in it, it is in a vail.  
Quest. But how comes this vail? Who casts this vail?  
Answ. 1. The Lord: He makes darkness and light; he makes vails and open Manifestations.  
2. Satan hath cast and spread this vail.  
3. We have every one of us cast it and spread it; and we are shrouding ourselves under it as God appears, and God is righteous and holy in it; and we and Satan are in the same sin: We are all running into the vail, as much as we can: But God will destroy the vail; and then every eye shall see him: Behold, he cometh with Clouds, and every eye shall see him: He is not seen now, but he shall be seen; his manifestation is life, and death: Life to those that are of him, who feel themselves under the vail; death to those that rest and have their life in the vail: There's everlasting destruction from his presence; and from the glory of his power: We are a sweet Savour of Christ, to God, in those that perish: To some we are a savour of life, to others a savour of death: That is the Ministry of the Spirit.  
It follows in Verse 8. He will swallow up death in victory.   

Observ. 1.  
Destroy the vail; and destroy death: The taking away of the vail, is the taking away of Death. Death is dead: Death upon a true account is nothing but a vail upon God, who is our true life: We live, because he lives. You heard before what this is, even all this Creation in its purity and perfection; but much more a vail, a thicker and darker vail, when sin, and death, and devil are gotten into it: The Scripture expression is elsewhere, The vail of the shadow of death: Darkness and Death, Light and Life are the same; even Christ's flesh was a vail, Ordinances are vails: No disparagement to Ordinances: If God appear in them, 'tis well: Man's ministry is a vail; if we see God in it, it is but darkly: If we be refreshed, it is but in part. This life and body is a vail, while we are at home in it, till it be changed, and made spiritual: till we be clothed upon with our true life which is from heaven: The Apostle saith, While we are at home in the body, we are absent from the Lord: While we are absent from the Lord, we are absent from our life, for our life is to be with him: We are not perfectly quickened, perfectly alive, till we be clothed upon with our life▪ which is from Heaven: Therefore take notice, that the pulling down of this body, is not properly death to the Saints, but the destroying of death: He will destroy the vail, and swallow up death in victory. So than that which we call life, is not so indeed, but death: This body, this present appearance is but the face of the covering; and the rending of it, is the swallowing up of death. Let us mend our account if we can: We have judged things by the outward appearance, by the face of the covering, by the vail; now let us judge righteous judgement. The flesh judgeth that to be life which the Spirit knows to be death: Our friend is not dead, but gone out of death into life.  
Those that know not God, but have all their life in the flesh, in present appearances, they live not indeed: They that live in pleasure, are dead whilst they live: If God be our life, than the less we are in these things, the more we are in life: If our life be in the vail, when this vail is destroyed, our life is swallowed up of death's victory, and the second death seizeth on us. Refer this to the feast that the Lord makes: it is himself that is the feast, it is himself that makes the feast: he dies into our weakness, and when through his death his life is manifested in us, in a spirit of Love, of power, and of a sound mind, than death is swallowed up in victory; It goes into the draught, we hear of it no more: The Lord's life manifested, swallows up death in victory. Death is sorrow and tears: See if you can embrace this account of death; He that hath ears to hear, let him hear: He that hath not, it may be, will cry, whimsy, fancy, and turning the Scripture into an Allegory.  
Further it's said,  
And the Rebuke of his people shall he take away from off all the earth.  
All the Saints Rebuke is whilst they are under the vail. They are judged by the vail, the world knows them not: We live in the vail, whilst we are in sorrow and tears; whilst God, who is our life, is hid, we are under the world's Rebuke: In the mean time, we wait till God appear; and whilst God appears not, the world jeers us, saying, Flee to your mountain, Psal. 11. 1. All the world's joy is in the vail; when the vail is rend, then comes the second death: then that is made good, Son remember that thou in thy life time receivedst thy good things, and Lazarus his evil: but now thou art tormented, and he is comforted.  
And now, have I walked in a vail, and in a cloud unto you? Do you not understand? The time was when myself did not; and it may be my weakness in expressing, as well as yours in hearing: It is my weakness that cannot put the vail from off your eyes. Consider what hath been spoken, that you may understand it rightly: If it please God to bring it home as a seed sown to any of you, I shall rejoice. I leave it to the blessing of God.     
FINIS.