SERMON I.

IN the former Chapter Paul sets forth the great Combate that hee found in himself betwixt the Flesh and Spirit, the Old and New Man; the law of his mem­bers, and of his mind; the one delights in doing good, the other hates it: the one wills to do it, the other resists the doing of it: one serves the Law of God, the other the Law of Sin. This Com­bate grows so high, and the worser part so pre­valent, that vers. 24. Paul as a poor Prisoner in Bonds, cries out, O wretched man that I am — In this his low condition in comes the Lord Je­sus Christ to his rescue, and then presently the day is his, and he obtaines a glorious victory, [Page 99] vers. 25. whereupon he celebrates this Chri­stian Triumph in our text▪ There is therefore no Condemnation to them that are in Christ Jesus.

The words are a blessed Triumph, founded upon that confidence a Christian hath in, and that experience he daily hath of the strength and power of Christ rescuing him from Sin, the Law, Hell, the Devil, and all the enemies of a Beleevers Salvation; without mincing of them, they afford us this truth.

Doct. Souls interessed in Jesus Christ, are per­sons priviledged and exempted from Condemna­tion.

1 They are freed from Condemnation at present, Joh. 3.18. He that beleeveth in him, is not condemned, i. e. are not for the present under any Sentence of Condemnation as others are.

2 They are also freed for future, [...]oh. 5.24. Shall not come into Condemnation — that is, no sentence of Condemnation, or execution there­of shall hereafter pass upon them.

In prosecution of which blessed comfortable truth, I shall shew;

• 1 What is meant by Condemnation, which a Saint is freed from.
• 2 VVhy souls in Christ must needs be freed from it.
• 3 VVhat that is which frees them.
• 4 How great and glorious a priviledge this is.
• 5 Answer some Objections, and then apply all.

As touching the First (not to speak of the Word, which hath various acceptions in Scrip­ture, [Page 100]but of the thing it self) Condemnation, holds forth three things.

• 1 The passing a Sentence of Death upon a Ma­lefactor, this is a part of Condemnation; now in Adam all men sinned, and Gods Justice pas­sed a Sentence of Condemnation upon all; upon Adam himself actually, and all his Posterity vertually, as in his loines. This sentence the Law of God passeth upon every individual man actually at his first coming into the VVorld, and so all (according to the Apostle, Ephes. 2.3.) are borne children of wrath, and all men, from the first man to the last, are under an actual sentence of Condemnation.
• 2 The effects of the Sentence passed, which are punishments inflicted on Soul and Body, out of wrath, and for satisfaction of Justice. Before the Fall, man lay under no punishment, but the whole man had the Divine Image stamped upon it; the Soul was endued with those Divine properties and perfections of Knowledge, Righteousness, and true Holi­ness, the Body free from sufferings, and im­mortal. Man falling, God out of wrath strips him of his Image, the Soul in a great measure is deprived of those glorious perfections of Knowledge, Righteousness, and true Holi­ness, the Body becomes passible, and subject to Mortality, so that the Excellencies of Soul and Body are lost, and these are but the effects of the Sentence, which the Justice of God did immediately pass upon Man so soon as he was fallen.
• 3 The final execution of this Sentence, and [Page 101]that is the heavie and insupportable Wrath of God lighting upon Soul and Body in Hell hereafter.

Taking Condemnation for either, and all of these, a Soul interessed in Christ is freed from it.

1 From the Sentence passed; true, a Sentence was vertually passed upon him in the fall of Adam, his common person, but this was re­versed in the standing of Jesus Christ the se­cond Adam, and his common person; so actu­ally also the Law of God passeth a Sentence upon him at his first coming into the World, which is againe actually reversed at his conversion; so as that a converted Soul stands free from any sentence arising either from Adams guilt, or his owne.

Obj. But how can the Law in Equity and Ju­stice passe an actual Sentence upon a man, who be­fore his coming into the World is justified in his common person?

Ans. Though a Saint be justified long before in Christ, yet the Law may pass an actual Sen­tence of Condemnation upon him notwithstan­ding this, because though in Christ he be justi­fied, yet he is not absolved until such time as he hath his particular Pardon, as for example; A company of Persons for Rebellion against their Soveraigne are actually proclaimed Traytors, and if taken, are by the Law adjudged to dye; the young Prince desirous to save the lives of some of these, gives his Father a Ransome for them; the persons ransomed known only to the Prince, and his Father are now pardoned, [Page 102]and so esteemed in sight of the Prince and his Father, yet because the names of these Per­sons are concealed, and it is a secret to whom this belongs the Law therefore (which pro­ceeds not upon secret, but knowne grounds) takes no cognizance thereof, but (though ma­ny of them be justified, and the Princes Son hath a general Pardon in his hand for them, yet in regard the particular Pardons are not given forth) the Law (not acknowledging them pardoned, because in a Legal way they are not) followes the general Sentence upon all without exception, until such time as the par­ticular Pardon is produced, and then as each hath his particular Pardon produced, so the Law actually acquits him, and not before. This is the Comparison, the Application is, In A­dam's Fall we all were proclaimed Traytors, and adjudged to dye; Christ willing to save a certaine number of these condemned persons, gives his life a ransome for them, which God accepts and hereupon Christ hath a general Pardon given to him, by vertue of which all these persons (considered in the Lump, as in him their common Person) are pardoned; yet because it is a secret known to God and Christ alone, who they are which are pardo­ned, the Law of God therefore, which pro­ceeds not upon secret, but manifest things, takes no notice of this, but followes the general Sen­tence of Condemnation upon all, until such time as each one hath a particular Pardon drawne out of the general given an applied to him; so that a man may vertually be justified in Christ [Page 103]as his common Person, and yet justly under an actual sentence of Condemnation from the Law.

2 From the effects of that Sentence, viz. Pu­nishments here on Soul and Body, as they flow from Divine Wrath, and are for the satisfacti­on of Justice, not that Souls in Christ are freed from all sufferings in Soul and Body, for they suffer through Adams Fall in both as well as others: but these their sufferings are Fatherly Chastisements, not legal Punishments, inflicted out of wrath to satisfie Justice, which for them is already by Christ satisfied; yea, Death it self which they with others suffer, is not a Legal punishment, but a translation to a better life. Now, punishments are the effects of this Sentence, only as they are Legal punishments, all which they are freed from, and so from all the effects of this Sentence.

3 From the Final execution thereof, viz. the Condemnation of Hell: this, such as are in Christ are freed from also, 1 Thess. 1. last.

2 But why must this be so?

Ans. 1. Because a soul in Christ is one actually united to him, and one with him, and being so, no Sentence of Condemnation can fall upon him, but the same must light upon Christ himself, who is one with him; As a Woman after Marriage, though shee owe ever so many Debts, yet the Arrest doth not light upon her, but upon her Husband.

2 Because the Law which should condemn him hath satisfaction given; now, to condemn after satisfaction received were unjust, and illegal.

3 Because such a one hath a pardon given him. Now after pardon there is no sentence of Condem­nation, though before there might; now they have a Pardon, and such a one as is,

1 With satisfaction to the Law, therefore not a forced or constrained Pardon, but a most just one.

2 Purchased, and therefore due by debt; though not to us, God owes us nothing; yet to Christ he is in debt. As the Pardon respects us, it is all Free Grace, free grace in God to accept of Christs payment for us, he might have made us paid the Debt our selves: As it is the cour­tesie of the Creditor to accept a Surety, hee might make the Debtor pay himself; Free Grace, when he hath accepted of it, to give forth the Pardon to this or that Soul rather than another; another might have had it, and thou and I have wanted it; yet as the Pardon respects Christ its Debt, he paid dear for it.

3 Sealed with Bloud; the New Testament which brings this pardon is sealed with the bloud of the Testator; now after such a pardon there can be no condemnation.

4 Because he is by a publick act of God acknow­ledged a just and righteous Person; I doe not say he is accounted an innocent person, because once he was guilty; but a just and righteous person. because though once guilty, yet not now. Now this publick justification of him hath more in it than a bare pardon, for that only remits Sin, and takes away unrighteousness; this conferres grace, and gives righteousness; so as that such a person is now no longer looked upon, [Page 105]not only as no sinners, but as a righteous person that hath obeyed all the commands of God. And this Justification is such, that as none can bee more legal, so none is of more force to keep off Condemnation; he being justified both by the party offended, and the Judge himself, for God is both these, and it is God that justifieth, Row. 8.33. and what can bee more for any mans justification.

5 He is in the hands of two omnipotent Kee­pers, who as they have power sufficient to de­fend him, so are resolved never to deliver him up to Justice, Joh. 10.28, 29. God and Christ. But what if the Keepers differ within them­selves, then hee may bee delivered up? No, (saith Christ) no fear of that, for I and my Father are one, vers. 30.

3 But what is that which frees those which are in Christ from Condemnation?

Ans. 1. NEGATIVELY, Not the righte­ousnesse of old Adam, although the unrighte­ousnesse of old Adam brought Condemnation upon us, yet the righteousnesse of old Adam cannot free us from it; the best of old Adams righteousnesse since the Fall is marred by his unrighteousnesse, so that although once it were sufficient to bring us to glory, yet now it is lame, yea, through the Fall sinful, and alto­gether imperfect, that which will help for­ward our Condemnation instead of freeing us from it; so as that though a man should never in all his Life-time commit any part of the unrighteousnesse of old Adam, yet such now is his righteousnesse, that in following of that, [Page 106]hee might hasten his condemnation.

But secondly, and POSITIVELY, Our free­dome is through the righteousness of Christ the new Adam, Rom. 3.20, 21, 22. chap. 5.18, 19. which righteousness is two-fold, Active, Passive; the Active gives us Title to glory, the Passive frees us from condemnation; as our Justification to life eternal hath respect to Christs active obe­dience, so our justification from death eternal hath respect to his passive, Rom. 5.10. Christs Passive obedience, viz. his death and sufferings, is that frees us from condemnation; for herein hee bare the curse of the Law, and was con­demned for us. So that all the free dome poor souls have, from that guilt which is brought in by sin, and the consequence thereof, viz. a sen­tence of condemnation here, with its effects, and the final execution thereof hereafter, is by the death of Christ, his blood, his passive obedience, 1 Joh. 1.7. Rev. 1.5.

Hence these, and such like Scriptures which attribute justification to the blood, death, and sufferings of Christ, speak not of justification fully, but onely of a part of it, viz. Justification from death eternal.

Hence also wee learn how exceedingly every Saint is beholding to Christ for dying, for had hee not dyed, wee had been all to this very day under the fearful sentence of condemnation with all the effects thereof, and should have been un­der the final execution thereof for ever in hell hereafter; and also for fulfilling the Law of God actively for him, which had hee not done, though his death shoud have freed him from [Page 107]hell, yet could hee not have had an entrance into Heaven.

4 But wherein doth it appear that this free­dome from condemnation, is such a great and glorious priviledge?

Answ. 1. Is it not a great and glorious privi­ledge for a man to have all his accusers mouths stopped? This is the priviledge of those who are freed from condemnation: Suppose a Male­factor under sentence hath a pardon, that very act stops all his accusers mouthes, as to that thing for which hee was condemned. So the act of Gods pardoning grace stops sins mouth, con­sciences mouth, the Devils mouth. As there can bee no legal condemnation, without a pre­cedent accusation; so there can bee no accusa­tion as touching things remitted, after pardon. When Satan accused Joshua, Zach. 3. begin. Christ stops his mouth, Is not this a brand pluck­ed out of the fire? So when the Devil accuseth any soul which hee hath delivered from con­demnation, Christ stops his mouth; is not this Satan, one whom I have freed from condemna­tion? Have not I plucked him out of the fire? Are not his sins pardoned? Why then Satan doest thou rake up these old businesses a­gain?

2 Is it not a great and glorious priviledge to bee freed from that which to bee under, would make one unspeakably miserable for ever? Soules freed from condemnation are so; under condem­nation, and under the wrath of God, which burnes like devouring flames of fire. I Under condemnation, and under all the plagues and [Page 108] judgements of God, under the weight of all thy sins, each of which will one day weigh like a mountain of lead, under all the dreadful curses of the Law; under the sting and biting of a tormenting conscience; under the power of the Devil; under all afflictions, as legal punishments for sin, &c.

3 Is it not a great and glorious priviledge to have ground to beleeve that I shall injoy an eter­nal life with God in glory, after this short life is ended? This is the soules that is freed from condemnation, Christ would never have freed him from the one, but in order to the other: Hee would never have plucked him out of hell, but in order to the putting him into Heaven, and therefore once freed from hell, and thou art safe for ever returning thither again, Joh. 5.24. There is a passage from death to life, but none back again.

4 Is it not a great priviledge, to bee in such a condition, wherein I can triumph over all my ene­mies spiritual and temporal? Soules freed from condemnation are in this condition; they can triumph over sin, because they see the guilt thereof taken away, and have the promise and strength of Christ to mortifie it in them; over the Law, because the curse is gone, Gal. 3.13. over the Devil, because they see principalities and powers spoyled; over death, because its but an entrance into life, and so far as there is evil in it, its swallowed up into victory; over hell, be­cause Christ hath delivered them from wrath to come; over the malice, reproaches, contume­lies of the world, because Christ hath overcome [Page 109]the world; and also they behold all the malice of the world bound up in a chain, and that chaine to bee at the disposal of their Father.

5 Is it not a great and glorious priviledge to know assuredly, that although through infirmity I fall into sin, yet sin shall never be laid to my charge? This is that souls also which is freed from con­demnation, Rom. 8.33.34.

6 Is it not a great and glorious priviledge to have a share and propriety in all that is Christs? this is their's: they are heirs of God, and co­heires with Christ; and so Christs life, death, riches, wisdome, righteousness, strength, grace, glory, all is theirs.

7 Is it not a great and glorious priviledge, to have all our afflictions and crosses turned into blessings and mercies? This also is their's; they meet with no affliction but it is a mercy to them; if in poverty, their poverty is a mercy; if in sickness, if in temptation, under reproach, un­der losses, yea death it self, yet it is a mercy.

8 Is it not a great and glorious priviledge, to have God, and the whole Creation at peace with a man? This likewise is theirs. God is at peace with that soul, Col. 1.20. and all the creatures (which are at war with others) are at peace with him. Such are in Covenant with God, and be­ing so, God makes a Covenant for them with all the creatures, as Job 5.23. Hos. 2.18.

9 And lastly, Is it not a great and glorious pri­viledge, to have all things working together for our good? Health if wee can have it, strength, parts, riches, honours, if wee can have them; Satans temptations, Gods hidings, &c. all things con­spiring [Page 110](as it were) our good: This is the privi­ledge of called souls, who are freed from con­demnation, Rom. 8.28.

Object. O but will some poor soul say, Were I freed from condemnation, surely the Devil would not bee so busie with mee by his temptations. I should not bee so under his power, as I am.

Answ. 1. It is one thing to bee under the power of Satan by way of Divine permission, God permitting Satan to have a power over thee; another, by way of voluntary subjection, Christ was under the power of Satan by way of Divine permission when his body by Satan was transported from place to place. So also Peter when hee was left to be winnowed by Sa­tan, and Paul when buffeted; yet none under Satans power by way of voluntary subjection.

2 Thy temptations rather argue that thou art freed from condemnation, than otherwise. Satan doth not use to trouble his friends, but those that are his enemies, or in a way to bee so.

Object. But I finde corruption strong within mee, which surely would not bee, were I freed from condemnation.

Answ. 1. It is one thing to have the guilt of sin removed which brings under condemnation, and another to have the being and acting of sin removed; Paul had the guilt removed, yet not the being or acting, Rom. 7.

2 It is one thing to be under sin as sins cap­tive, another as sins servant. Thou art under sin, but is thy will against it? The evil that thou doest, doest thou hate and count it thy burden, and hell, desiring as earnestly the mor­tification [Page 111]as pardon of it? thou art then not un­der sin as sins servant, but onely as its captive, as Paul was, Rom. 7.24. and yet hee triumphs, There is no condemnation.

Object. O but were I freed from condemna­tion, I should have more life in Duties, Ordinan­ces, than I have.

Answ. 1. There is a difference betwixt the having of life, and the feeling of it; do not say, because thou doest not feel life, therefore thou hast none.

2 Thy feeling the contrary, to wit, a want of life, argues thou hast it, for a dead man feels nothing.

Use 1. See then what a vast difference there is betwixt the condition of one that hath interest in Christ, and another mans; the one is freed from condemnation, the other is under it. There is as much difference, as is betwixt one man going up the gallowes to bee hanged, and another go­ing from the gallows with a pardon in his hand to the Court, there to sit at the Princes Table.

2 How blessed then is the condition of every soul interessed in Christ! Such are freed from condemnation. David, Psal. 32. saith, Blessed is hee whose iniquities are forgiven. Why? be­cause such a one is freed from condemnation; take away the cause, you remove the effects; so take away sin, and condemnation ceaseth; the bles­sedness therefore lyes in this, that such are freed from condemnation. O who would not then seek an interest in Christ; what Drunkard, Swearer in this Congregation but would do it, when the condition of such is so blessed? A [Page 112]man when frantick, or mad, though condemned to dye, yet hee thinks his condition as good as the best; but when hee comes to himself, and sees where hee is, then hee cryes out, O that I were in the condition of such a one, and such a one. So when men are mad after their lusts, and besotted with them, they think their con­dition good, though under a sentence of con­demnation; but when such shall at the houre of death, or judgement come to themselves, and see where they are, then shall they cry out, O that I were in such a ones condition, and such a ones. Balaam when hee came to dye, would dye the death of the righteous. So when men come to dye, O then that I were such a one; whom if they could they would have hanged while they lived.

3 Then how great a sin, and how much below their condition, is unbeleef in the people of God? Soul, hath Christ freed thee from condemnation, and wilt thou distrust him for salvation? And doth Christ say as much to thee, and wilt thou by unbeleefe give Christ the lye? Deale not thus, O soule, by thy loving Saviour.

4 This casts many persons, and brings most men in the Countries, Towns, and Parishes of the world, under condemnation: Why? they have not interest in Christ, and such, and onely such are freed, therefore all others are under it still.

1 Art thou one who livest and walkest in prophane courses, a Drunkard, Swearer, un­clean person, &c. thou art one cast by this do­ctrine; for as yet thou hast not interest in Christ, 1 Joh. 1.6. If wee say that wee have fel­lowship [Page 113]with him, and walke in darkness, wee lye, and do not the truth. If such have not fellowship with Christ, then no actual interest in him; com­munion flows from union, if it bee a lye to say they have communion, much more to say they have actual interest, and consequently union.

2 Art thou a moral man, and restest here? thou also hast as yet no interest in Christ. Hea­thens, many of them did excel in Morality, yet knew not Christ. The Scribes and Pharisees came behinde none of our Moralists, yet hear what Christ saith to them, Matth. 5.20. For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pha­risees, yee shall in no case enter into the Kingdome of Heaven.

3 Art thou a Religious man, or an outward Professor resting here, in thy outward Pro­fession, and the performance of some external duties? Stand thou by too, thou hast not as yet interest in Christ, Rom. 2.28, 29. For hee is not a Jew, which is one outwardly, neither is that cir­cumcision which is outward in the flesh; but hee is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.

Object. But though I have not interest in Christ, is there no hope for a soule in this condi­tion?

Answ. No, continuing in it; but mistake not, hope there is thou mayest yet come to Christ, and so come out of it; and so although for the present thou hast not interest in Christ, [Page 114]yet possibly coming to Christ thou mayest have it, and then there is hope for thee. I say soul, which soever of these conditions is thine, there is hope thou mayest come to Christ, and in this way there is hope for thee. Art thou a pro­phane sinner, a persecutor? read 1 Tim. 1.15. This is a faithful saying, and worthy of all ac­ceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. Mark. 3.28. Verily I say unto you, All sins shall bee forgiven unto the sons of men, and blasphemies, wherewith­soever they shall blaspheme. Art thou a moral man? so was Nicodemus, Joh. 3. Art thou an out­ward professor only, and so an hypocrite indeed? read Isa. 65. vers. 2. with 5. I have spread out my hands all the day unto a rebellious people, which walketh in a way which was not good, after their own thoughts; which say, Stand by thy self, come not near to mee, for I am holier than thou; these are a smoak in my nose, a fire that burneth all the day.

5 And lastly, This is comfort to the Saints a­gainst the guilt of all sin whatsoever: Are souls in Christ freed from condemnation? Then poor soul thy sins shall never condemn thee; they may rob thee of thy peace and comfort here, but shall never of thy Crown and glory hereafter; they may bring corrections upon thee, but ne­ver condemnation, for thou art freed from that. Amen.

SERMON II.

THree Observations I have rai­sed from these words:

• 1 That it is a Saints priviledge to be freed from Condemna­tion.
• 2 This comes from our in-being in Christ.
• 3 Those who are freed from Condemna­tion are such, who walk not after the flesh, but af­ter the Spirit.

I handled the First the last day, now for the Second, viz.

Doct. That our freedome from Condemna­tion comes from our in-being in Jesus Christ.

In the prosecution of this point I shall shew,

• 1 That the Saints have in-being in Jesus Christ.
• 2 What in-being in Christ Saints have.
• 3 That in-being in Christ frees Saints from Condemnation.

Of the first, Saints have in-being in Christ.

1 If Saints have in-being in the Covenant of Grace, then also in Christ with whom this Cove­nant [Page 116]is made; but Saints have in-being in the Covenant of Grace, Heb. 8.8. for finding fault with them, he saith, Behold, the dayes come (saith the Lord) when I will make a new Covenant with the house of Israel, and the house of Judah. The Parties to whom this Covenant of Grace belongs are the house of Israel, and the house of Iudah, i.e. all the Saints. The Covenant is made with Christ, as Psal, 89.3. I have made a Covenant with my chosen; but for them, that is, they are the persons to whom all the priviledges and benefits of this New Covenant doe belong, if therefore all the priviledges of the Covenant of Grace belong to Saints, then have they in-being in the Covenant of Grace, and so in Christ, with whom the Covenant is made.

2 If Saints are renewed after the Image of Christ, then have they in-being in Christ; no re­newing by Christ, but from in-being in Christ; no depravation but from our union with the old Adam, no renovation but through our uni­on with the new Adam. But Saints are renewed after the Image of Christ, Col. 3.10. Beleevers are said to be renewed in knowledge after the I­mage of him that created him, i.e. after the Image of Christ. There is a knowledge that men have from their union with the old Adam, i. e. na­tural light, and natural understanding; this knowledge though it were in mans first Crea­tion very perfect, yet now it is very imperfect, and in a great measure lost; Natural light, and the Copy of Natural knowledge being much blotted by the Fall of man; now Saints, they are by Christ renewed in knowledge. How? not [Page 117]so much in a Natural way, not in that know­ledge which was a part of the Image of the first Adam, but they are renewed in knowledge after the Image of him that created him, i. e. the knowledge that Saints have by Christ; it is Spiritual knowledge, such knowledge as is a part of the Image of the new Adam, so that Saints in their knowledge are renewed after the Image of Christ, they have a knowledge for kind though not for degree, the same with that Christ hath; and as in their knowledge they are renewed after the Image of Christ, so likewise in their righteousness and holiness, which are the other parts of the Image of the new Adam; they have such a righteousness as Christ hath, and such a sanctification or ho­liness as Christ hath, now this being so, that Saints are renewed after the Image of Christ, it must follow, that they have in-being in Christ, for renovation comes from union, and in-being.

3 If Saints may lay claime to Christ, and what is Christs, as their owne and proper right, then have they in-being in Christ; for in things of this nature, propriety, whereby I may challenge a thing for my owne, comes from possession; no possession, no laying claime to a propriety. But Saints may lay claime to Christ, and what is in Christ as their owne, they may lay claime to Christs Wisdome, Riches, Righteousness, Strength, Grace, Glory, and all as theirs, and therefore they have in-being in Christ.

4 If Saints are crucified with Christ, quick­ned, raised up, and made to sit together in hea­venly [Page 118]places with Christ, then are they in Christ; for it is by vertue of in-being that they are quickned together with him, raised up, and made to sit together in heavenly places, Ephes. 2.5, 6. Even when we were dead in sins hath quickned us together with Christ, and hath raised us up together, and made us sit together in hea­venly places in Christ Jesus.

5 If Saints partake of daily supplies of life, grace, and strength from Christ, then are they in Christ; for there is no participation but from union, the branches partake of the juyce of the root from union with the root, members par­take of the life of the head from union with the head, but Saints partake of daily supplies of grace, life, and strength from Christ, without which constant supplies they grow dry and wi­ther, yea can doe nothing; as Christ saith, Joh. 15.5. I am the Vine, yee are the branches, he that abideth in me, and I in him, the same bringeth forth much fruit, for without me yee can doe nothing; therefore have in-being in Christ.

6 And lastly, If Saints can never fall finally, or perish everlastingly, then have in-being in Christ; for it is not hanging on the our-side of the Ark, but being within, which keeps from drowning; it is not the branches lying by the Vine, but being in it that preserves it from wi­thering. But Saints can never fall finally, Joh. 5.24. Verily, verily I say unto you, he that hear­eth my word, and beleeveth on him that sent me, hath everlasting life, and shall not come into con­demration, but is passed from death to life, Ch. 10, 28, 29. And I give unto them eternal life, and [Page 119]they shall never perish, neither shall any man pluck them out of my hand; my Father which gave them me, is greater than all, and no man is able to pluck them out of my Fathers hand, therefore they have in-being in Christ.

2 But what in-being in Christ have the Saints?

Ans. There is a Three-fold in-being in Christ that Saints have.

1 A Vertual in-being in Christ, as Christ is the common Person, or representative of all Gods Elect, and this comes meerly from Gods Election, there being no other reason of it; God hath elected them to Salvation, and there­fore hath given them to Christ, who is become their common person.

2 A mystical in-being in Christ, as Saints are members of that true Spiritual invisible Body whereof Christ is head; this comes chiefly from regeneration.

3 An actual in-being in Christ (not but that the former which I terme mystical, is actuall too, but I distinguish it from that, because that is such an in-being as chiefly tends to make the Body of Christ perfect, this is such an in-being as doth chiefly tend to the making of their par­ticular persons perfect in him) whereby every Saint in particular hath actual union with Christ, and is actually in this blessed Person of the Lord Jesus, and by being in him made per­fect, and actually justified from all sin; now this is through faith and regeneration.

Obj. But have not Saints actual union before Faith, is Union the fruite of faith, or faith of u­nion?

Ans. Actual union is Two fold, either Christs actual uniting himself to us, or out be­ing actually united to Christ; You in me, I in you; there is an actual union on Christs part, and on our part. Actual union on Christs part, that is before beleeving, and is then effected, when Christ first comes into us by his Spirit to draw us to his Father, and this is wrought precedent to any good in us, and all good comes from this: Actual union on our part, that is by beleeving; and is then effected when I am said to come to Christ, and the Father by him. As in our Reconciliation, there is Gods Recon­ciliation to us, and ours to God spoken of, 2 Cor. 5.18, 19, 20. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation, to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation; Now then, we are Ambassadours for Christ, as though God did beseech you by us, we pray you in Christs stead, be yee reconciled to God. God's reconciliation to us, that is, before faith, before ever we heare a word of faith, and that by Christs offering up himself to his Father; our reconciliation to God, that is, by beleeving, when wee heare and embrace the word of reconciliation. So Christs union to us, that is, before faith, and doth not at all depend upon our beleeving as any fruit thereof, but rather our beleeving flowes from thence. We love him, because he loved us first; wee are actually united to him, because hee is acutally [Page 121]united to us first; but now our union with Christ, that is, by beleeving.

3 That by in-being in Christ, Saints are freed from Condemnation.

1 That which removes all our sins from us, frees us from condemnation, for no sin, no con­demnation; but in-being in Christ removes all our sins from us, it takes sin from our backs, and laies it, upon the back of Christ. Sins are debts, the debts that we owe to God, all these debts after once we come to have marriage-u­nion with Christ, are transferred over to him, so that they are no longer our debts, but his debts; neither are we now liable to pay them, but he must answer for them, and see Gods Justice satisfied, and the Debt-book crossed.

2 That which gives us a right and title to Sal­vation, that frees us from condemnation, but out in-being in Christ doth this; for by vertue here­of we are Gods Heirs, yea joynt-heirs with Christ, and so have as true a title, though not so large a title to Glory and Salvation as Christ himself hath; though wee have not for the present actual possession, yet our title is good, firme and certaine; as an Heire in Minority hath not actual possession, yet his title is as good as afterwards.

3 That which makes voyd and null all impeach­ments and charges whatsoever, frees us from condemnation, but this doth our in-being in Christ; for being in Christ no charge or Im­peachment can be drawne against us, but the same hath been drawne against Christ in our stead, and he hath answered the same at the [Page 122]Bar of Gods Justice, and is come off clear and acquitted. So that now all impeachments and charges are voyd and null, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods Elect? it is God that justifieth, who is he that condemneth? it is Christ that dyed, yea rather that is risen a­gaine, who is even at the right hand of God, who also maketh intercession for us.

4 And lastly, That which makers the Law, Jury, and Judge of a mans side, frees him from condemnation; but this doth our in-being in Christ.

1 It makes the Law of our side, for the Law it is a rule of Justice and Equity, it requires equity should be done to every one, now it would not be equity to take satisfaction, and not to acquit the Party for whom it hath recei­ved it; now the Law hath taken satisfaction for all that are in Christ, and therefore the e­quity of the Law requires they should be absol­ved from the sentence of condemnation; so that the Law is of the side of those persons.

2 It make the Jury of Conscience of a mans side, for saith Conscience, doth the case lye thus, that I am in Christ, then not guilty, not guilty; though once I was guilty, yet Christ hath taken the guilt away, and therefore now not guilty, not guilty.

3 It makes the Judge of a mans side, for saith God the Judge, is it so that this party is in my Son Christ, then is he a member of my Son, then is he married to my Son, and I am a Friend to all such for my Sons sake, for what hee hath done and suffered, I own, love, [Page 123]and respect, and therefore hee shall never bee condemned.

Obj. But I fear I have no in-being in Jesus Christ, for surely had I in-being in Christ, I should grow and thrive more than I doe, living Branches in the Vine grow, and certainly were I a living Branch in Christ, I should grow more.

Answ. Thy doubt poor Soul is, thou dost not grow, what growth is that thou lookest for? is it growth of gifts only, or is it growth of grace? doth thy doubt arise hence because thou canst not pray, talk of Divine things, open and explains Scriptures as another can; or because thou art not so humble, mortified, self-denying, conformable in all things and conditions to the will of God, as thou seest another Saint is? If thy doubt arise because thou hast not such gifts, then let me tell thee, that as gifts of themselves, though a man did ever so excel in them, are no evidence of a mans being in Christ (though a man had the gifts of an An­gel yet no evidence, for herein hee hath no more than the Devil hath, who is an Angel) so the want of gifts; if this bee all thy doubt, doth not at all evidence the contrary; I pray, what excellency of gifts are there in Babes and Sucklings, in comparison of the gifts of the wise and prudent, and yet Babes and Suck­lings are in Christ, when the wise and prudent are not? What gifts in the foolish things of the world, and base things, and things that are not, i.e. of no account at all in the eye and esteeme of man? and yet these hath God [Page 124]chosen, and they are in Christ, who of God is made unto them, wisdome, &c. When the wise things of the world, and the Scribes and disputers of the world are set by, 1 Cor. 1.27, 28, 29, 30.

Object. But (saith the soul) my doubt is not so much about gifts, as grace, I do not finde my self to grow in grace, in humility, mortification, &c. and this begets all my fear.

Answ. To this I answer, Poor soul.

1 There is a twofold growth, a growth in the branches, and a growth in the root, as a tree grows sometimes upwards in branches, some­times downward in root: So thy grace growes sometimes in branches, as in love, humility, brokenness of heart, &c. sometimes in root, as when thy faith grows more, and roots it selfe in Christ, and the promise more. Now how is it with thee soul? Thou dost not grow in branches as once thou didst, that is, thou dost not finde such a lively heart, such strong affe­ctions, such a flowing of heavenly desires, so much brokenness of heart, love to the bre­thren, &c. But dost thou grow in the root, doth thy want of these things cause thee to root thy self more in the free promise? so as that now thou dost more and oftner go out to God upon the account of the general promise, then it was usual with thee to do when thou hadst and foundest in thee these things; then soul be­leeve it thou dost grow, and though thy growth is not so much to sense as it would bee, didst thou grow more in the branches, yet is it a better, a surer growth. That tree stands fastest [Page 125]that grows much in the root.

2 Thou complainest thou dost not grow, Looke soul upon thy growth in the right season of growing. There is a season of growing, come to a tree in the Spring or Summer, and you shall see it all over green, full of sap, leaves, and fruit, but come to that tree in the Winter, and you see none of all this, but the tree looks as though it were dead and withered; Why, so the Spring and Summer is the season of growing, but the Winter is not the season. So, &c.

3 Take in a pretty distance of time when thou wouldest judge of thy growth: My meaning is, when thou wouldest pass a judgement upon thy growth of grace, whether it bee little or much, do not compare thy self to day with what thou wast yesterday, or a week agoe, but take in some years, and then thou wilt see thy growth better. In Nature growth is not suddenly discerned▪ no more is it in Grace. Take a living childe it grows every day, yet is not this growth discerned in a day, or a week, or a month, but it must have a longer time. Take a tree it grows daily, but come to it to day, and again to mor­row, you see no growth, yea it may bee, come to it a year or two years after, the growth is hardly discernable, but come to it now, and again seven years hence, you will see growth.

Object. But I do not onely finde a want of growth in grace, but I clearly finde a declining in grace, both in root and branches, as I thinks, I cannot beleeve, nor have confidence as formerly I thought I did, neither am I so humble, mortified, self-denying, as once I thinke I was, and there­fore [Page 126]I fear I have no in-being in Christ.

Answ. Thou findest a declining in grace, why then that hast grace, how else couldest thou decline in grace: Light decreases, therefore there is light, how could it decrease else, by thine owne confession, therefore thou hast Grace, and if Grace, then in-being in Christ.

2 Thou findest declinings in grace, but art thou not at present in a distemper? or hast thou not been in one of late? no wonder to see a mans spirits and strength decreasing when there is some feavourish distemper upon him, or that hath been lately upon him.

3 Thou findest declinings, but didst thou ne­ver in all thy life time finde declinings in grace before, and yet finde also that grace did rise up out of these declinings with advantage? As wee see a corn of wheat falls to the ground and dyes, but riseth with advantage, an ear for a corn; So when thy grace hath seemed to bee dead as it were for a while, yet hast thou not at last seen it sprouting up with advantage? more faith, more love, humility, mortification, at the ri­sing of grace after such a declining time than thou sawest in thy self before? O yes saith the soul, I must confess I have many times thought now I am quite gone, my grace is dead, and yet after all this I have seen a greater shoot­ing and springing up than ever before in my soul. If so, then assure thy self poor soul, thou hast in-being in Jesus Christ, by vertue of which all thy winter-time, the seed of grace is maintained alive in thy soul, and when the [Page 127]spring-time comes, sprouts up with advan­tage.

Use 1. Is this so, Then this shews us the glori­ous priviledges of all those that have in-being in Christ, they are freed from condemnation, what a blessed priviledge is this, freed from condemna­tion, and freed from the wrath of God; freed from condemnation, and freed from the guilt of all sin, from the dreadful curses of the Law, from the heavy charges of Satan, from the stingings of a tormenting conscience, from the slavery of the Devil, from all afflictions, as le­gal punishments for sin, from the fear of man, from the violence of the creatures, &c.

O blessed condition! the poorest Grey coat and Lether coat that hath in-being in Christ, is in a more blessed and happy condition than the silk gown, the plush and scarlet coat, that hath not in-being in Christ. The one though hee make not such a bravado in the world, yet being in Christ, heaven, salvation, and all is his: Others though they brave it out for a time, and must have elbow room where they go, and be come to with conge and cap in the hand, yet they are under condemnation, from which if God do not by bringing them home to himself, release them here, they will bee miserable in hell for ever hereafter.

Ʋse 2. This casts many persons, and brings most men in the Countries, Towns, and Parishes of the world under condemnation; Why? they have not in-being in Christ.

1 Art thou one who livest and walkest in prophane courses: Art thou a Drunkard, Swearer, [Page 128]an unclean person, &c. assure thy self thou art one cast by this doctrine, for thou hast not as yet in-being (I mean actual in-being, which is that frees from condemnation) in Christ, 1 Joh. 1.6. If wee say that wee have fellowship with him and walk in darkness, wee lye. If such have not fel­lowship with Christ, then no in-being, communi­on flowes from union; if it bee a lye to say they have communion, much more to say they have in-being or union.

2 Art thou one who art an enemy to Christ and his people, a persecutor, a scoffer, &c. thou hast not in-being in Christ. Christ speaking of such persons, Joh. 16.3. saith, These things will they do, because they have not known the Father, nor mee. If such do not in a saving way know Christ and the Father, then have they not in-being in Christ. Scoffer, thou proclaimest to all the Town, and to all thy neighbours, that thou art one who hast not in-being in Christ.

3 Art thou a moral man, and restest here, then hast thou not in-being in Christ. The Heathens many of them did excell in morality, yet knew not Christ. The Scribes and Pha­risees came behinde none of our Moralists, yet hear what Christ saith to them, Matth. 5.20. For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, yee shall in no case enter into the King­dome of Heaven.

4 Art thou outwardly Religious, and a Pro­fessor, and dost thou rest here, contenting thy selfe with an outward profession, and the per­formance of some external duties, stand thou [Page 129]by too, thou hast not in-being in Christ, Rom. 2.28, 29. For hee is not a Jew which is one outward­ly, neither is that circumcision which is outward in the flesh; but hee is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.

Object. But though I have not in-being in Christ, Is there no hope for a soul in this con­dition?

Answ. No, there is no hope for thee in this condition; that is, continuing in this condition; but (mistake not) there is hope thou mayest yet come to Christ, and so come out of this con­dition; and so though for the present, thou hast not in-being in Christ, yet possibly by coming to Christ thou mayest have it, and then there is hope for thee. I say, Soul, which so­ever of these conditions is thine, there is hope thou mayest come to Christ, and then there is hope. Art thou a prophane sinner, read 1 Tim. 1.15. Mark. 3.28. Art thou a persecutor, so was Paul; Art thou a moral man, so was Ni­codemus; Art thou an outward professor one­ly, and so an hypocrite indeed, read Isa. 65. vers. 2. compared with the 5. Therefore I say, poor soul, though there is no hope for thee in this condition, thou hast not at present in-being in Christ, and so art under condemnation; yet hope there is thou mayest come out of it, and bee freed from condemnation.

SERMON III.

HAving already spoken from this Text to the Saints priviledges, viz. Freedome from condemnation, and the rise thereof, viz. In-being in Christ: I now come to the last and principal thing contained in the words, and that which moved mee to choose them for the subject of my Discourse, having hastened over the other thing that I might come to this; and that is, the distinguishing character of those persons, who enjoy this pri­viledge to bee freed from condemnation; and that is, Walking not after the flesh, but after the Spirit. Not a man, nor woman in the world hath any right unto, or do enjoy this blessed priviledge, but those who have this character upon them, of walking not after the flesh, but after the Spirit.

There is abundance more in these words than at the first blush there seems to bee in them, the marrow and sweetness of these words lyes in the breaking of the bone, or in the ex­plication of the termes, what is meant by FLESH and what by SPIRIT.

FLESH and SPIRIT are very general termes, and of a large extent in holy Scripture, taking in betwixt them both, all the motions, actions, thoughts, inclinations, wisdome, reasoning, doing, of man-kinde; all being either flesh or spirit, there is not a thought, nor an inclination nor a reasoning, nor an action, good or bad, but it is one of these two, either Flesh or Spirit.

In which large extent, FLESH comprehends whatsoever is contrary unto, or is not of the Spirit of God: Whatsoever thought, reasoning, or action, whether it be a good moral action, or an evill sinful action, that is contrary unto, that is not of, springs not from the Spirit of God, that is Flesh.

Again, SPIRIT comprehends whatsoever is contrary unto, and is not of the Flesh: Whatso­ever imaginations, inclinations wisdome, rea­soning, righteousness, that is contrary unto, that is not of the Flesh, that is Spirit: Or as a Godly man (Mr. Cradocke upon Rom. 8.4.) (as it seems to mee doth better express it (though in substance the same with what is spoken) thus: Flesh (saith hee) that takes in whatsoever is of old Adam; Spirit whatsoever is of new Adam. These two Adams being as hee saith, the two roots, beginnings, beings, or principles from [Page 132]whence all the motions, proceedings, actions, wisdome, righteousnesses of mankinde do flow, and (further as hee saith) as two springs in a hill, do convey their streams to two Rivers, so these are the springs from whence arise all the thoughts, purposes, reasonings, doings of mankinde, good, or bad, all coming from one of these two (which two were the onely pub­lick persons that ever were in the world) either Adam in Paradise, natural Adam, or the Lord Jesus Christ the spiritual Adam. So that by Flesh is meant, whatsoever is, or comes of old Adam, whether that natural or moral good which hee had before his fall, some reliques of which wee partake of, or that sin which hee drew upon himself, and all his by the fall, all is but Flesh, well his natural, moral wisdome, and righteousness, as his sin and unrighteous­ness, is but Flesh; so that all the thoughts, in­tents, reasonings, wisdome, doings of old Adam, whether natural, moral or sinfull are flesh; and comprehended under the word Flesh.

By Spirit is meant, whatsoever comes and springs from the new Adam Jesus Christ, or the Spirit of Christ within; what ever motion, pur­pose, thought, inclination, wisdome, reasoning, righteousness, doing, comes from Christ, grows upon the root of Jesse, that is Spirit.

Onely here I would exclude from Flesh and Spirit, in the general sense it hath been laid down, all those motions, and actions, which are purely natural, having neither any thing of Religion nor sin in them, but are in their own proper nature neither good, nor evill; as for [Page 133]mee to think, or resolve whether I will do such a thing to day, or to morrow, there being no­thing which doth necessitate or require mee to do it now, rather than then, or then than now; to resolve whether I wil sit or stand, go out of the door, or stay within; these and such like mo­tions, and actions in a simple consideration, have neither good nor evill in them, and there­fore are not in the sense of the Apostle here u­sed, either Flesh or Spirit.

The upshot, or conclusion of the matter in ge­neral is this, To walk after the flesh, is when a mans thoughts, motions, reasonings, his wisdome, righteousness, his wayes, proceedings, practises, run all, in the very path and footsteps of old Adam, either Adam in Paradise, or faln Adam: And to walk after the Spirit, is when all these go in the path-way or steps of the new Adam, Jesus Christ.

Thus much in the general; now for a more particular inquiry into the meaning of these words of FLESH and SPIRIT. I do conceive they have some reference unto what the Apostle had discoursed of, in the foregoing Chapter.

Two things hee had been speaking of, first, Of the Law, and Gospel, shewing a beleevers liberation or freedome from the one, and pre­sent station by vertue of Christs death, and his marriage to Christ under the other. Se­condly, Of the old and new man, shewing that great and continual conflict that is betwixt these two in every beleever, and the happy victory which beleevers in the end through [Page 134]the strength of Christ get over the old man; the discourse of which hee continues to the very end of the Chapter. Now as touching either of these, it is usual in Scrip­ture-language to give the name of Flesh to the one, and Spirit to the other.

The Law is called Flesh, Rom. 4.1. compared with 2. What shall wee say then, that Abraham our Father, as pertaining to the Flesh hath found? for if Abraham were justified by works, hee hath whereof to glory, but not before God, Phil. 3.4. Though I might also have confidence in the flesh, if any other man thinketh that hee hath whereof he might trust in the flesh, I more. Comp. with the 6. v. concerning zeal, persecuting the Church; touching the righteousnesse which is in the Law, blamelesse. The Gospel is called a Spirit, 2 Cor. 3.6. Who also hath made us able Ministers of the New Testament, not of the letter, but of the Spirit: Both are together under these names or titles, Gal. 3.2, 3. This onely would I learn of you, re­ceived yee the Spirit by the works of the Law, or by the hearing of faith? Are yee so foolish? having begun in the Spirit, are yee now made per­fect by the flesh? What hee calls works of the Law, and hearing of faith, in vers. 2. hee calls Flesh, and Spirit in the third.

Again, the old man is called Flesh, Gal. 5.19. Now the works of the Flesh are manifest, which are these, adultery, fornication, uncleanness, lascivi­ousnesse; &c. compared with Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might bee destroyed, that hence­forth wee should not serve sin.

The new man is called Spirit, Ezek. 36.26. A new heart also will I give you, and a new spirit will I put within you, &c. both together are un­der these names, Rom. 7. last. So then, with the minde I my selfe serve the Law of God, but with the Flesh the Law of sin, Gal. 5.17. For the Flesh lusteth against the Spirit, and the Spirit a­gainst the Flesh, Matth. [...]6.41. The spirit in­deed is willing, but the flesh is weak.

Now that there is good reason why wee should take both these, and not one to hee here meant, I think the scope shews us, for the Apostle ha­ving spoken of both these things in the former Chapter, and proceeding onwards to a glorious triumph in this, hee takes the rise of this tri­umph from the consideration of the premises, and that of both of them; for one alone (as may by good reason be made to appear) had not been a sufficient bottome for such a triumph; as if hee should say, These things being so, that through Jesus Christ (as hath been cleared) wee are delivered from the dominion of the Law, and also from the tyranny of the old man in us, there being now no longer any reigning Law over us, nor reigning old man in us, I therefore do conclude, That there is no condemnation to them that are in Christ Jesus; there being no enemy that can do it, the Law without, and the old man within, which onely were able to do it, having now no condemning power over them; which persons, that hee might give an infallible note and character of, hee (still keep­ing the scope) describes them to bee such, Who walke not after the flesh, but after the spirit, i.e. [Page 136]They are such persons, who being by Christ set free from the Dominion of the Law and Tyran­ny of the old man, do not walk after the one, or the other; and on the other side, being by Christ brought under the power of the Gospel, and regi­ment of the new man, they do now walk as be­comes (in some measure) Gospel Saints, and new creatures.

These things being laid down, and premised, wee are to understand the words thus, Walking after the Flesh, i.e.

Either first, Legal walking, to walk after, or according to the Law.

Or secondly, Corrupt walking, i. e. to bee wholly and constantly swayed, ruled, or lead by the principles, dictates, or motions of the old man, or unregenerate part.

Walking after the Spirit, i.e.

Either first, Gospel-walking, to walk after, or according to the Gospel of Jesus Christ.

Or secondly, Renewed walking, to walk accord­ing to the rule, principle, motions, and dictates of the new man, or regenerate part in a Saint.

Now in saying that these two are to be under­stood by Flesh and Spirit, I do not exclude any of those laid down in the general explication of the words; no, I do think that by Flesh the Apostle may mean all those, viz. mans wisdome, reason, understanding, outward priviledges▪ &c. and the contrary to these by Spirit. But I name these two onely with their contraries, because I think that although the other are included in Flesh and Spirit, as general termes, yet here these are chiefly intended, being most agreeable to [Page 137]the Apostles scope, and what hee had said in the former Chapter, which gives rise to this verse.

I shall therefore begin with the words as they lye in the first sense, to bee understood of Legal and Gospel-walking, and so wee have in them two Propositions.

• 1 Legal-walking, is walking according to the Flesh.
• 2 Gospel-walking, is walking according to the Spirit.

1 Legal-walking, is walking according to the Flesh. In the opening of this, I shall shew,

• 1 What I mean by Legal-walking, or what it is to walk Legally.
• 2 When a mans walk may bee said to bee such, that is, a pure Legal-walk.
• 3 Why Legal-walking is called Flesh, or walking according to the Flesh.
• 4 That those persons who are freed from condemnation (for such our Text imports) do not walk Legally, or after the Flesh, in this sense.
• 5 Answer an Objection; and

Lastly, conclude with Application.

Of the first, viz. What I mean by Legal-walking, or what it is for a man or woman to walk legally?

Answ. Legal-walking in the sense wee are now to speak to, it is this, To make the Law, as the same is a Covenant of works, the rule of our lives and actions, and the alone touchstone to try our conditions by. To walke after the Law, or ac­cording to the Law, as the Law is a Covenant of works, that is Legal-walking. That so wee are to understand here, I prove thus, because [Page 138] Legal-walking is here called Flesh, and the Law is no where in Scripture called Flesh, but as the same is considered under this notion, as it is a Covenant of works. If you take the Law in its self, that is, for the matter of it, the substance of those things the Law requires, so the Apostle saith the contrary of the Law, Rom. 7.14. The Law is spiritual, the matter or substance of the Law is spiritual, injoyning spiritual duties, re­quiring spiritual performance, and designing to make the creature spiritual; so that the Law in its selfe, is not Flesh, but rather it is a spiritual, and an everlasting rule of righteousness. But now look upon the Law whensoever it is spoken of under this notion, as it is the old Covenant, or a Covenant of works, and then it is called Flesh. I will give you but a few places, in Gal. 3.2, 3. (before quoted) when the Galathians were gone from the Gospel to the Law, from the Covenant of grace, to the old Covenant of works, to look for life and justification: The Apostle then calls the Law Flesh. So in Chap. 4 21, 22, 23, &c. The Apostle speaking exprefly of the two Covenants, the New and Old, or of Grace and Works, whereof one, viz. the old Covenant was Hagar the bond-woman, the other Sarah, the free-woman, he in plain lan­guage calls Hagar the bond-woman, i. e. the old Covenant, Flesh. vers. 23. and 29. So also Rom. 7.5. wee have a place pertinent to our pur­pose, When wee were in the Flesh, i.e. when wee were in, or under the old Covenant, and did walk by the Law, as it was a rule of the old Covenant, there were by the same continually occasioned [Page 139]risings and stirrings of sin within us; here the Apostle in plaine termes calls the old Covenant Flesh, as before.

Now that the Apostle doth here speak of the old Covenant, is clear from the next verse, But now we are delivered from the Law, that being dead, wherein we were held; as if hee had said, now we who are beleevers, are delivered from the Law as it is a Covenant of works; Why? be­cause the Covenant of works it self by which wee were held once, and bound to the performance of the Law, is dead; What was it that wee were held by? why the Law, as a Covenant of works, as Gal. 3.23. But before faith came, wee were kept under the Law, shut up unto faith, which should afterwards be revealed. Now that where­in we were held is dead, therefore the old Co­venant is — that's the meaning, so that here hee speaks of the old Covenant — So also in the next words, that we might serve in newness of spirit, and not in the oldness of the letter, i. e. that all our obedience which now we perform to God might be inward and spiritual, accor­ding to the way of the new Covenant we are under, i. e. arising from new Principles put in­to us, new thoughts, and new apprehensions of God begot within us, new strength and as­sistance given us, new ends in our working, and not in that way of outward and litteral per­formance, which was the way of the old Cove­nant; here he speaks plainly of the old Covenant, shewing the difference betwixt that obedience which that produceth, and that which the new Covenant brings forth; therefore what he calls [Page 140] Flesh in the former verse, by weighing the scope, can be no other but the old Covenant which he speaks of in this.

I could bring many other places, but these may suffice to shew us, that when the Law is called Flesh, we are to understand the Law as it is the Covenant of Works, the Law of the old Co­venant; which being so, by legal walking in this place which the Apostle calls Flesh, wee are to understand walking, according to the way of the old Covenant, walking after the Law, as the same is a Covenant of works.

2 But when may a mans walk be said to bee such, a pure legal walking, or a walking after the Law, as it is a Covenant of Works?

Answ. 1. When a mans obedience ariseth from, and is drawn out meerly by the Law; when the Law is principle, motive, and all in a mans obedience; when a man doth this good, a­voyds that evil, from no other principle, upon no other ground or motive, but because the Law saith, doe the one, avoyd the other.

There are three things in the Law which doe draw forth that obedience which is purely legal.

• 1 There are Commands and Prohibitions in the Law; commands of Holiness, prohibiti­ons of Sin.
• 2 Threatnings of punishments.
• 3 Promises of reward annexed to these com­mands and prohibitions of the Law; now when I doe a thing barely because the Law commands me to doe it, or promiseth me a re­ward in or for my doing thereof, or threatneth [Page 141]with some penalty to be inflicted in case I neg­lect it; and contrariwise, when I forbeare a thing barely because the Law forbids it, and promiseth me a reward in, or for forbearing, and threatens me if I doe not forbear it, this o­bedience is purely legal, and an obedience to a Covenant of works; upon this score Adam in Paradise had he stood should have obeyed.

First, there was a Prohibition, Eate not; then a Threatning, In the day thou eatest thou shalt dye; which did include in it the promise of the contrary good, that in case he did not eate he then should live, all which obedience of Adam's had he never fallen, could have been no other but obedience to a Covenant of works, he being under no other Covenant. So I say, Put case a man should be never so exact and punctual in his obedience, labouring to walk up to every command of God, and to avoyd every sin, yet if the root, principle, or motive of this his obedience be the Law, the Command, the Promise, and Threatning of the Law, if there be no other principle or motive but the Law, if the Law be the roote and rise of all, though he should strive to live like an Angel, pray ten times a day, fast, and weep, and mourn for his sins till he can mourne no longer, watch a­gainst, and resist sin with the utmost care, in­dustry, and diligence, strive to bee as holy as passes, yet all this his obedience would be but legal, a walking after the flesh, a yeilding obe­dience to the law, as it is a covenant of works.

2 When a man in all his obedience proposeth life, justification, salvation to himself as his end [Page 142]in what he doth; then doth he walk legally, after the Flesh, and according to the rate of the cove­nant of works. In the first making of the cove­nant of works with Adam in Paradise, Life was proposed as his reward, and had Adam stood and obeyed according to the promise and tenour of that Covenant, the fruit of life would have been his end. And how men did look upon the same in the renewal thereof with Moses upon Mount Sinai, is very evident from the rooted principles which were in those persons with whom this covenant was made; an example whereof we have in the Pharisees, Scribes, and others of those dayes wherein they lived, who did expresly affirme and main­taine, that Justification and Salvation was at­taineable by the works of the Law, and therefore they were so zealous for the same, and gave themselves up to the observance thereof, to the end they might bee justified and saved; which very principle of theirs, is that the A­postle both in our text, and in many other pla­ces in the Romanes and Galatians, calls Flesh; so that a man then walks legally according to the flesh, when by his obedience to the law, he seeks to obtaine Life, Salvation, and Justification.

When a man because he prayes, and heares, and mournes, and laments for his sins, and strives against them; maintaines an opinion in himself, that because of these things God loves him, that he will justifie him, give him life and salvation; yea that God because of these his duties; his prayers, his tears, his fastings, his humiliations, his lamentations, his leaving of [Page 143]sin, and doing of good, stands engaged (as it were) to give him Heaven and Salvation, he then walks legally; when the course and stream of his life and actions runs this way, that all his prayers, humiliations, resolutions, cove­nants, resisting of sin, &c. is to this very end, that God hereby would be moved to pardon his sins, justifie him, give him Heaven, and e­ternal life, which had hee not some hope to procure by these things, hee would neither pray, nor hear, nor mourn for sin, nor doe any thing else: he then most certainly walks legally after the flesh.

3 When a man in his obedience hath altogether respect to the external or outward part of the Law, contenting himself if that be but done, never look­ing to the internal or spiritual part thereof; his walking is legal, and after the flesh. In this manner▪ did the Scribes and Pharisees (those great Legalists) apply themselves to the keep­ing of the Law; by a litteral observance of what it required, accounting it kept, when the external works which the Law required should be done was performed, or the outward act of sin shunned, which the Law willed them to forbear. Upon which ground (according to the principles and practices of the Pharisees) Paul saith of himself, that hee whilst hee conti­nued a Pharisee, was touching the righteousness of the Law, blameless, Phil. 3.6. upon this ground likewise doe the Papists assert their O­pus operatum, the work done, as sufficient to Justification and Salvation, never regarding how the same is done. Now whensoever [Page 144]a man in Prayer, hearing the Word, or any o­ther Duty, hath only respect to the external part, contenting himself with that, if that bee done, never looking to the spiritual perfor­mance thereof, he walks legally.

4 When a man blesseth himself in his obedi­ence, and pronounceth himself happy because of that; he walks legally. Thus Paul whilst hee was a Pharisee, did blesse himself in his way, Rom. 7.9. I was alive without the law once i. e. so long as I gave up my self to an outward ob­servance of the law, being without the law in re­spect of the true spiritual meaning thereof, I was alive in my owne conceit, I thought all was well with me, and that I was a happy man. Thus likewise the proud Pharisee, Luke 18.11, 12. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican, I fast twice in the week, I give tithes of all that I possesse; how doth hee blesse himself in his way of works, and crow it over the poor Publican, because hee was a Sinner, and had no works. When therefore a man blesseth himself in his obedience, and thinks him­self some body, pronouncing himself happy be­cause of this, as many men will say, I thank God all is well with me, I have no doubt a­bout my Salvation, I am not, nor never was I a Drunkard, or Swearer, &c. I was never gi­ven to cheat or cousen, as others my Neigh­bours will doe, but I pray, and read good Books, and hear good Sermons, &c. a man then walks legally after the flesh.

5 When a man performes his obedience ever, and altogether in his owne strength; the law as a covenant of works it calls for obedience, but it gives a man no strength but what he hath of his owne to doe it. Hence it is called a voyce of words, Heb. 12. and a killing letter, 2 Cor. 3. because it requires obedience under penalty of death, and knowes the creature hath no strength to obey, and yet gives him none; and so by its very command it kills all those that are un­der it. Now, when a man sets himself to keep the law in his owne strength, neither finding, nor knowing, nor feeling, nor looking after, nor desiring any other strength to enable him to doe his duty then his owne, he then walks legally after the Flesh, and all his obedience is obedi­ence to a covenant of works. Thus much of the Second particular, what remaines I leave unto the next opportunity.

SERMON IV.

WEe are now upon the Character of those Persons who are freed from Condemnation, they are such who walk not after the flesh, but after the Spirit. Flesh and Spirit in this place, by the ac­ception of the termes in other places, and the consideration of the scope of the Apostle in this, are (as I told you the last day) to be un­derstood, either of the Law and the Gospel, or the old and new man.

Walking after the flesh, that is, either legal walking, or walking after the corrupt principles of the old man.

Walking after the Spirit, that is, either Gospel walking, or walking after the renewed principle of the new man.

I began with the words in the first acceptati­on, [Page 147]as they hold forth Legal and Gospel walking, and so I laid downe these Propositions, viz,

That Legal walking, is walking after the flesh.

Gospel walking, is walking after the Spirit.

Concerning the first I have shewed,

• 1 What I mean by Legal walking.
• 2 When a man's walk is a Legal walk. I now proceed to the third.
• 3 Why Legal walking is called walking af­ter the flesh?

Ans. 1. Because there is nothing of the Spirit of God that goes along with a legal walk; The Spirit was not given by the Covenant of works, and therefore so long as a man walks in the way of that Covenant, there is nothing of the Spirit of God that goes along with him. Now we usually call that flesh that hath not Spirit in it; take a man when he is dead, wee say hee is flesh, nothing but flesh, because the Soul and Spirit is gone; so take a legal Walker, hee is flesh, his walking is flesh, because there is no­thing of the Spirit of God in him, nor his walk­ing; hee praies, but there is nothing of the Spirit of God in his prayers, and therefore though hee pray dayes, and weeks, and months together, all is but flesh; he mourns, and humbles himself for sin, resolves, vowes, and strives against it, but doing all this in a legal manner, there is nothing of the Spirit of God in all this, and so all is but flesh.

2 Because Legal walking is walking in the way of Nature; the Covenant of works was given to Adam as out common person, and sois in the [Page 148] Nature of every man, Rom. 2.14, 15. For when the Gentiles which have not the law, doe by nature the things contained in the law, these having not the law, are a law unto themselves; which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meane while accusing, or else excusing one another. Now in Scripture phrase Nature is cal­led flesh, Joh. 3.6. That which is borne of the flesh is flesh; i.e. that which is borne of meer Nature can be no more but Nature; for this reason legal walking may be called Flesh.

3 Because of the weakness of such walking; Flesh is put in Scripture for weakness, so Isa. 31.3. Now the Aegyptians are men, and not God, and their Horses Flesh, and not Spirit; when the Lord shall stretch out his hand, both hee that helpeth shall fall, and hee that is holpen shall fall downe, and they all shall faile together. Spirit hath strength in it, but flesh without spirit is a weak thing; the more any mans spirit decaies, the weaker he growes. Now legal walking may be called a walking after the flesh, in regard of the weaknesse of those persons who walk in a legal way, they are pittious poor weak Crea­tures, there is nothing (as a godly man saith) in such but wishing, and woulding, and cove­nanting, and promising, and protesting, and vexing, and fretting, no strength at all; one day they vow they will leave their sins, and the next day they run into them; one day they will weep, and mourn, and howl for the neglect of such a duty, and the next day they will neglect it again: thus they tugge and pull, and worry [Page 149]and weary themselves, but are never the near, nothing comes of all this, they wish and would, and have good desires, &c. but walking legally all is but flesh, and flesh is weak; so as that after all, they are by all their toyling, and labouring, and the adoe they keep to mend their hearts, and tame their lusts, as farre from the attaining the one or the other, as when they began; as far from their journies end after many dayes, months, and years travells, as when they first set out,

4 And lastly, Because the Flesh, or unrege­nerate part, is in a manner maintained alive by such walking; my meaning is, the more any man walks or acts in a legal way, the more active sin is, and the stronger his lusts grow, and the more doth sin get ground of him. As the Gospel will take an advantage to bring a Soul which walks after the Gospel, to be more holy and beleeving by his very slips, sins, and infirmities; so the Law doth take an advantage from the very outward holinesse of those who walk after the Law, to make them more pro­phane and licentious than otherwise, did they not presse after some outward holinesse and con­formity to the Law, they would be. This the Apostle clearly teacheth us, Rom. 7.8, 9.10, 11. Without the law sin was dead. How, dead? what had sin no life in it till the Law came? did the law put life into sin, which was not in it be­fore? No, not so, but the meaning is, that sin did not shew that livelinesse that was in it (al­though it were there before, and not begotten by the law, yet) till the law came up close to it, [Page 150]it did not appear, but sin lay as though it had been dead, being not so vigorous and active when it saw no law to restraine it, as afterwards it grew to be when it saw it self restrained by a law; when sin saw the Commandement come to lay bonds upon it, then sin which lay as though it had been asseep, or dead, revived, started up, and broke all the bonds of the law to peeces. Saith the Law, Sin, I will have you bound and curbed; aye, but saith Sin, I will not be bound, and because you will goe to binde me, I will stirre and act the more; then the Flesh or unregenerate part accidentally gets strength by the law, and therefore legal walking may well be called, walking alter the flesh.

4 That those persons who are freed from Condemnation (being such as my text speaks of) doe not walk legally, or after the flesh.

1 If such are dead unto, and delivered from the law as it is a Covenant of works, then doe they not walk after the law as such, for a man cannot be said to walk after that which is both dead unto and delivered from. But now those persons who are freed from Condemnation, are dead unto, and delivered from the law as it is a Covenant of works; for this see Rom. 7.4. Wherefore my brethren, yee also are become dead to the law by the Body of Christ, that yee should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. How are Beleevers dead to, and delivered from the law? Not as the same is a rule of Christian life, for so the Apostle afterwards speaks for it, ver. 12, 14. Wherefore the Law is holy, and the [Page 151]Commandement holy, and just, and good, for we know that the law is spiritual. In this sense hee consents to it, vers. 16. I consent unto the law that it is good, yea delights in it, vers. 22. For I delight in the law of God after the inward man; yea serves it, and conformes himself thereto, vers. 25. So then, with the minde I my self serve the law of God, but as the same was a Covenant of works, holding forth Life and Salvation by doing, which was the very sense that those whom the Apostle in this Chapter disputes a­gainst, did put upon the law, and the works thereof, as is clear from Acts 15.1. And cer­taine men which came downe from Judea, taught the Brethren, and said, except yee be circumcised after the manner of Moses, yee cannot bee saved; and therefore the Apostles exclusion of the law from beleevers, must needs lye in that sense which they would have inforced the same up­on them, viz. as a Covenant of works, or as a way or means (by observance of which) they might obtaine life, justification here, and eter­nal salvation hereafter.

2 If such have the Spirit of God in them, and are led, guided, and governed in their waies and walkings thereby, then doe they not walk after the law as a covenant of works. Where is Legal walking is nothing of the Spirit, because the Covenant of vvorks gives not the Spirit, but now such have the Spirit of God in them, Rom. 8.9. But yee are not in the Flesh, but in the Spirit, if so be that the Spirit of God dwell in you; now if any man have not the Spirit of Christ hee is none of his; and in their walkings are led and acted [Page 152]thereby, vers. 14. For as many as are led by the Spirit of God, they are the Sons of God; there­fore doe not walk after the Law, altering but a word or two, and the Apostle from the very same premises makes my conclusion for mee, Gal. 5.18. But if yee be led of the Spirit, yee are not under the law.

3 If the obedience of such persons be true Gos­pel obedience, then doe they not walk after the law as a Covenant of works; for then their obe­dience should be legal, obedience to a Covenant of works being legal; But the first is true, as I prove thus, either there is no Evangelical obedience in the world, or if there be, it must be found in those who are not freed from condem­nation, in those that are; that there is Evan­gelical obedience none will deny, that this is, or can be found in persons actually not freed from condemnation none will affirme, therefore it must be in those who are freed from condemna­tion.

4 And lastly, Such doe not walk after the Law as it is a covenant of works, because did they, they could not be freed from condemnation as they are; for it is a contradiction to say a man walks after the law, i. e. observes the law, and is subject thereunto as he that walks after it is, and yet to say that the [...]aw cannot condemne him if he disobey or break it; what is the law if it cannot condemne, take away the penalty and you make the law a nullity; the force, and power, and terrour of the law lies in the penalty, it in­flicts upon Offenders, take this away and it remains a law in name, not in force or power any longer.

Obj. But are there not some who cannot in charity but be looked upon, as having an inte­rest in Christ, so consequently are exempted from Condemnation, who yet notwithstan­ding seeme to be very legal in their walking; they have an eye much to themselves, and to their owne comfort and happiness in their du­ties, and when they goe about a duty they act much in their owne strength, and also are very prone when they have done any good work, to rest upon it, and to draw comfort there-from; now if it be so that those who are freed from Condemnation doe not walk Legally, what shall we judge of such persons whom wee cannot but beleeve are gracious, and yet have so much legality in them?

Ans. It is one thing for a man to walk legally after the way of the old Covenant, and it is ano­ther thing for a man to walk by the light and di­rection of an Old Testament spirit; an Old Testa­ment spirit though it have much legality in it, yet is it not a pure legal spirit; and for a man to walk with an Old Testament spirit, though there bee much legality here and there in his walking, yet is not his walk a pure legal walk. For opening of this, consider, that the people of God in the dayes of the Old Testament were under a Two­fold Covenant at the same time, viz. the Cove­nant of Grace made with Abraham, and a Cove­nant of works given forth at Mount Sinai by the hand of Moses to the Nation of Israel.

Now being under both these Covenants at once, the Covenant of Grace, and a Covenant of Works, both which had influence upon their [Page 154] spirits, their actions were oftentimes mixt, be­ing neither purely Gospel, nor purely Legal; so much as they kept their eye upon the Covenant of Abraham, so much they were of Gospel Spirits, and their works were Gospel works; and on the contrary, so much as the Covenant of Moses had command over them, and did reach their spirits and Consciences, so much their spirits were legal, and their actings legal; so that there did plainly appear something of Grace and Legality in the Spirit, and actings of most of the Old Testament Saints, and yet notwith­standing though there was somewhat of legality in their spirits and actings, by vertue of their being under the old Covenant, yet were not their actings purely Legal, nor their walk a pure Legal walk; because they had in their walking and acting respect too, unto that other Covenant made with Abraham, which was a Covenant of Grace. Now although this old Co­venant was abrogated upon the coming of Christ, and is now of no longer force to the Saints in the New Testament, yet in regard this Covenant is more natural to us than the other, and also was once in being in the times of the Old Testament, and the disannulling thereof is not presently made clear to a Soul, especially which hath but a little Gospel light; it therefore comes to passe that many of the people of God in the New Testament times, following too much the natural way and reading of the Old Testa­ment, of such a kinde of Covenant that once was in being, and not having light enough in the Gospel to see that the same is abrogated and [Page 155]done away, they by poring upon these things, and considering of them have an Old Testa­stament spirit begotten in them; than is a spirit much like unto the spirit of Saints who lived under the Old Testament, by reason whereof those actions and duties which flow from them are like theirs, being neither purely Gospel, nor purely Legal, but partaking somewhat of ei­ther. Hence sometimes slavish fear, some­times much self-love is discernable in their actions, which things are common in Old Te­stament Saints; and yet notwithstanding, as those were, so may these bee true Saints, onely they are of an Old Testament spirit, by reason whereof something of the Law and Old Co­venant doth stick and cleave to their walkings and actings, and there is also something, though it may bee under much darknesse of the New Covenant also in these, which makes them that they are neither pure Gospel-walkings, nor pure Legal, but (as it were) a mixture of either. They are in short, Gospel Saints, but in an Old Testament garb, New Testament Saints, but of an Old Testament spirit.

Use 1. Is it so that Legal walking is walking after the Flesh? Then this discovers to us, that there are abundance of rotten-hearted Professors in the world. How many persons are there who walk after the Flesh, I mean who are pure Legal walkers. Should wee come to those who are Professors, the general bulk of Profes­sors, who walke in a way of duty, and search them narrowly, wee should finde ten to one to be Legal walkers: All their Religion, their [Page 156]duties, their prayers, tears, repentance, &c. it springs from the Law, the Law is principle, and motive in their obedience, the great and onely wheel and engine that turns all, and carries them to all that they do. Such a man prayes in his Fa­mily, is a frequenter of Sermons, &c. But why? Alas, hee dares not do otherwise, the Law over­rules him, the Law hath got command in his conscience, so that should hee not pray, &c. and do some good, and avoid some evil, hee should have no peace, nor quiet within, his conscience would bee his tormentor, and continually lash him; and therefore hee doth these things, not out of any love to the thing hee doth; no, hee hates them, counts them his burden, and in­tolerable task, and would gladly, could hee finde a way to avoid hell, and get heaven, without doing of any of these things throw off all; but because hee knows no other way, hee therefore goes on, though fore against his will, moving heavily, as the Egyptian Chariots when they had lost their wheels, in a track of duty. And therefore you shall observe that such per­sons, when they come to hear of the free grace of God, and the Gospel-way to salvation by Christ without the works of the Law; if a Mi­nister come and tell them, that would they go to heaven and bee saved, the way is not to worke, and worke, and worke, but to beleeve on Christ who hath purchased salvation for poor sinners, and gives it out freely without any merit or desert of theirs, they make this use of it to throw off all: If God will save them, which is all they have a care for, they will [Page 157]do nothing now for God, or the glory of God.

As it is with young trees, in the transplanting of them, usually most of them wither, and come to nothing. So take a company of Legal walkers, and go about to transplant them, bring them from the Law to the Gospel, and there are but few of them that will not miscarry and come to nothing in the removing: When the Law is gone, and the fear of Hell is off their hearts, they will do nothing for the love of God, or the glory of God.

I have read of a man that was so exact in duty, that hee would never go forth in the morning, but hee would first go to prayer by himself, and when hee had prayed hee would say to himself, Now Devil do thy worst, and all the day long would haunt the Ale-houses, Ta­verns, and Whore-houses, and come home a­gain at night and go to pray. Take the gene­ration of Professors throughout the world, and their Religion is such a kinde of Religion as this mans was, though I will not say they are so prophane as hee (every legal conscience is not so large) yet usually they go on in a track of duties: They will serve God morning and evening, and if this bee done, though the world and Devil have their hearts all the day besides, yet they thinke all is well, and that by their morning and evening prayers, they make God amends for all their sin, their pride, their worldlinesse, wantonnesse, uncleannesse, all the day besides.

There are some Papists (they say) that al­wayes [Page 158]carry a Crucifix about with them, and when they have been drunk, or unclean, or blasphemed God, &c. Their manner is to take their Crucifix and kiss that, and howle over it a while, and when they have so done, they will return to their sin again. So there are many Professors, who though they have not their Crucifixes, yet somewhat they have which serves them instead thereof, which ordinarily is some outward duty, and when they have committed any sin, they run to their duty, and there lick themselves whole, and having so done, back from their duty, to their sin again. You therefore that are Professors, look to your selves, I say, look to your selves, for (as a godly man saith) there are many hundred Professors which bear forth a broad profession, and make a glorious shew in the eyes of the world, who will bee found to bee sons of Ishmael at the last day; bare Legal Professors: And with this kinde of Profession a man may, and many there are which do, go bravely through the world with top, and top gallant up, carrying the ap­plause of Town and Country where they dwell, for men of excelling godliness, and ho­nesty, and yet bee strangers to Jesus Christ, and true Gospel-holiness for all this.

In good earnest therefore, look to your selves, Professors, and consider seriously the ground you stand upon, whether it bee Legal, or Gospel-ground, lest after you have travelled many miles as you come heaven-ward, you are found to be nearer hell, then when you first set out.

Use 2. By this wee may also take a scantling of our actions as well as our persons: Wee may know what they are, and what worth they have in them. To know the worth of our actions, wee are not to judge by the outward plausibleness of them, but the principle whence they flow, if the principle bee a Gospel-principle, though the action bee ever so poor, weake, and mean in it self, and despicable in the eyes of others, yet the action is good, and accepted of God; If the Law bee the principle, though the action bee ever so glo­rious, yet it is Flesh, and abominable to God, Why doth the Apostle, Heb. 11. so highly commend the works of the godly Patriarchs, ma­ny of which for the outward act were poor, and low, and mean, but because the principle whence they did flow was a Gospel-principle, they sprang from faith; the worthiness of the principle makes the action, though ever so poor and low in it self, worthy. And why are the howlings of Cain, the tears of Esau, the humi­liations of Ahab, the confessions and repen­tance of Judas, so branded in Scripture, but because the principle whence they did flow was Legal, the principle being Flesh, though ever so shining and glorious otherwise, to bee filthy and abominable to God.

The Apostle tells us, Rom. 8. Those that are in the flesh cannot please God. So let mee say, There is never an action which is an action of the Flesh (as every pure Legal action is) that either is or can be pleasing to God. Yea, the acti­ons of Saints themselves having Flesh in them, would bee abhorring to God, did not Christ [Page 160]the High Priest of the Saints, seperate between the precious and the vile in their actions, and present onely the precious to his Father. So displeasing is Flesh to God, that even the actions of those whom hee loves as the apple of his eye, would bee a stinking smell to him were there any thing of Flesh in them when they come before him. Why is it said of Paul at his con­version, Behold hee prayeth? why then? hee prayed before, hee was a Pharisee, and the Pha­risees used to make long prayers, they made a trade of praying; why, because though hee prayed before, yet so long as hee was a Pharisee, and walked Legally, all his praying was but a little of the Flesh, and God will not own it by the name of praying: But now when there was a beam of Gospel-light darted into his soul, and a little of the Spirit of God in his prayer, God streightway owns it, Behold hee prayeth. Paul made many prayers before whilst hee was a Le­galist, and God will not own one of them; and now he makes but one, with a little of the Spi­rit, and God streightway owns that.

So there is many a man and woman that sayes over a prayer sometimes, and thinks God indebted to him, when alas poor soul, when the reckoning day comes wherein hee expects his reward for his worke, hee shall finde to his woe, that God will not owne any of these his prayers, but God will say to him as to those hy­pocritical fasters the Prophet speaks of, When yee fasted, fasted yee at all to mee, even to mee, saith the Lord? So will God say, Man, woman, thou hast prayed, but didst thou pray to mee, at all [Page 161]to mee? were not all thy prayers because thou wast afraid of hell, or because thy conscience whipped thee to it, or thou hadst a design hereby to get credit amongst thy friends, and neigh­bours? &c. Is this praying to mee? Or, will God say to them, as Christ said to those, Mat. 7. who come to him with Lord, Lord in their mouthes, wee have prophesied in thy Name, wee have done thus and thus for thee; but what saith Christ? Depart from mee, I know you not, yee workers of iniquity. So it may bee thou wilt come one day with thy crowd of Legal works to Christ, Lord, behold at such a time I prayed, at such a time did such a duty, at ano­ther time resisted such a sin; Away will Christ say, I know you not, I know none of your works, neither will I own them, yee did nothing for mee, your works are works of iniquity, and you are workers of iniquity, and therefore away, bee gone, here is no room for you, nor your works, Depart from mee yee workers of iniquity.

How came it about that the poor Publican, who could speak but one word was accepted, whereas the proud Pharisee which made a long Oration of his own doing; worth, and ex­cellency was sent going as hee came, but onely hence: The poor Publican, though hee could speak but one word, yet it was a Gospel-word, and so there was Spirit in it; the proud Pha­risee though hee spake many words, yet all were Legal and so but Flesh. Now there may bee many a poor soul in the world, who like the poor Publican, when hee comes to a duty can hardly speak ten words to God, yet because [Page 162]there is in that little he speaks somewhat of the Gospel and Spirit, it therefore is well-pleasing to God; and again, there are others who can come, and make a brave flourish for an hour, two or three houres together, and yet all being but the fruit of the Law, or natural abilities, both which are Flesh, is odious to God. It concerns us therfore to look to our actions, whether the root or rise of what wee do, be the Law or Gospel, Flesh or Spirit.

Use 3. and last. How sad and pitiful is the condition of Legal walkers; they walke after the Flesh; and what is the doom of Flesh? Why this, Flesh and blood shall not inherit the Kingdome of God. They walk after the Flesh, and so are under condemnation; as there is no condemnation to those who walk after the Spirit; so on the other side most certainly there is to those who walke after the Flesh. It is a peremptory sentence of Paul, Row. 8. If yee live after the Flesh yee shall dye. As a condemned Theef or Traytor, hath no way, but to the Gallows; so there is no way with the Fleshly walker, hee who lives and dyes such a one, but to Hell.

Quest. But put case I have heen a Legal Fleshly walker, is there no hope for such?

Answ. Yes, renouncing the way of the Law, and imbracing the Gospel; renouncing thine own righteousness, and closing with Christs. Paul was as great a Legalist as any, who for his zeale to that way persecuted the Churches of God, and the way, of the Gospel; yet (saith hee) I obtained mercy, and so mayest thou. O make a close with Christ this day poor soul, and then [Page 163]thy disobedience, and the sin of thy Legal o­bedience, all shall bee done away, and thou shalt bee blessed for ever. Amen.

SERMON V.

THe Phrases here used, of Walking after the Flesh, and after the Spi­rit, I told you the last day, that they hold forth one of these two, either, 1 Walking after the Law, or after the Gospel. Or 2 Walking after the old, or new man. I have begun with the words in the first sense, as they hold forth Le­gal and Gospel-walking, and so the Propositions I laid down were,

Legal walking, is walking after the Flesh.

Gospel walking, is walking after the Spirit.

I have spoken to the first. Now I come to the second, viz. Gospel walking is walking [Page 164]after the Spirit. Here our first Question will bee.

Quest. What Gospel walking is?

Answ. Gospel walking is to yeeld obedience to the Commands of God, as they are handed to us by Jesus Christ: or, To make the Law of God, as it is the Law of Christ, the rule of our lives and actions.

By Law I understand the Moral Law, taking in the spiritual exposition thereof by Christ, and his Apostles in the Gospel; for those precepts to ho­liness that wee read of throughout the New Te­stament, are but the spiritual exposition of the Mo­ral Law, as is clear from Matth. 5. where Christ himself in expounding the Moral Law, layes down many Spiritual, and Evangelical duties; yea all the commands of the New Testament, may bee summed up under these two heads, Either loving God, or our neighbour as our selves, both which in the spirituality of the perform­ance, are required in the Moral Law, as Christ teacheth, Mat. 22.37, to the 41. The Moral Law is as it were the Text the Doctrine of Christ and the Apostles, the explication and opening of it: The Moral Law is the basis, or foundation of all duties of holiness, the teaching of Christ and the Apostles, the structure, or rather the compleating, and filling up of the building. So that by Law, I do not understand another Law distinct in matter or substance from the Moral Law, but the Moral Law it selfe for the matter and substance thereof. Now the Moral Law comes under a double consideration, either as it is the matter or substance of Moses's Law, what [Page 165] Moses commanded, and so the substance of the old Covenant, or else, as it is the matter and sub­stance of Christs Law, what Christ in the Gospel, or new Covenant requires of Belee­vers.

Hence in reference to the first part of the di­stinction, it is frequently in Scripture, called the Law of Moses, beleevers are said not to bee un­der the same, Rom. 6.14. For sin shall not have dominion over you, for you are not under the Law, but under grace, Gal. 5.18. But if yee bee lead of the Spirit, yee are not under the Law; yea, to bee dead to it, and delivered from it, Rom. 7.4.16. Wherefore my brethren, yee are also become dead to the Law by the body of Christ, &c. but now wee are delivered from the Law, &c. its said to gender to bondage, Gal. 4.24. Which things are an Allegory, for these are the two Covenants, the one from the Mount Sinai which gendereth to bondage, which is Agar.

In reference to the second, its called the Law of Christ, Gal. 6.2. Bear yee one anothers bur­dens, and so fulfill the Law of Christ. Bearing one anothers burden is a spiritual duty which comes under the second Table of the Law of loving our neighbours as our selves, and this is called a part of Christs Law. Beleevers are said to bee under it, 1 Cor. 9.21. To them that are without Law, as without Law (being not with­out Law to God, but under the Law to Christ) &c. It is called a Law of liberty, Jam. 2.12. So speake yee, and so do, as they that shall bee judged by the Law of liberty. And the Apostle speaks plainly there of the Moral Law, as from the [Page 166]verses above appears. It is called the Royal Law, [...], the Kingly Law, or the Law of Christ, as King of Saints. This distinction Christ teacheth us, Mat. 5. where repeating and ope­ning of the Moral Law, he saith, it was said of old thus and thus, i. e. thus Moses said, thus the Law as it was Moses his Law said, but saith he, I say unto you, i. e. thus the Law as it is my Law saith unto you. This Paul well knew, and therefore, Rom. 7. handles the Law under this two fold consideration; as Moses his Law, he saith we are dead to it, delivered from it, and have nothing to doe therewith; as Christs, he saith, he did approve of it, delight in it, and endeavour to conforme thereto. So Rom. 8.2. For the law of the Spirit of life in Christ Je­sus, hath made me free from the law of sin and death; he makes a clear distinction betwixt the Law as it was in Moses his hand, administring sin and death to those under it, and in Christs, gi­ving spirit and life; and he saith, that beleevers by being under the Law as Christs, are freed fr [...]m, as Moses's. And in Gal. 2.19. For I through the Law am dead to the law, that I might live unto God. He tells us that by vertue of being under the Law as it is in the hand of Christ; he tells us, he was dead to it, as in the hand of Moses.

These things laid down, I say, Gospel walking is to make the Law of God (i. e. the Moral Law) as it is the Law of Christ, the rule of our lives and actions.

For the making out of this, three things are to be proved.

• 1 That the Moral Law in Gospel-times, is a Rule to Beleevers, else making it our Rule can­not be Gospel-walking.
• 2 That it is a Rule only as in the hand of Christ.
• 3 That to obey and observe the Law as it is in the hand of Christ, is truly and properly Gos­pel-walking.

The first I make good by these Argu­ments.

Argument 1. If the coming of Christ doth not destroy the Law as a Rule, but fulfill, or compleat the same, then is the Law in Gospel-times a rule to beleevers. But the first is true, Matth. 5.17. Think not that I am come to de­stroy the Law or the Prophets, I am not come to destroy, but to fulfill. What fulfilling is the ful­filling here spoken of? Not so much Christs fulfilling the Law for us as our common person, though this bee a truth, as the perfecting or compleating of the Law; I came to fulfill the Law, that is, to compleat the Law, to fill up the Law which the Jewes took by halves, or peece-meals, and this [...] doth properly signifie to re­plenish, perfect or fill up a thing, being (as some say) a Metaphor taken from a Ship under sayl, whose sayls are filled with wind; and this, Christ's own speaking to the end of the Chapter clearly shews, he going on to declare the spiri­tual sense and meaning of the Law, beyond what the Jewes understood thereof, or Moses had discovered to them. Therefore the lat­ter.

Argum. 2. If the Moral Law bee a perpetual [Page 168]and everlasting Rule to Saints in all Ages, then to Saints in Gospel-times. But the first is true, Mat. 5.18. for Verily I say unto you, till heaven and earth passe, one jot, or one tittle shall in no wise passe from the Law till all be fulfilled. As long as Heaven and Earth remaines, so long doth the Law remaine, and the fulfilling thereof re­maine. Here observe by the way, that the Greek word translated fulfilled, is, [...], which doth not signifie as the word [...], u­sed in the precedent verse, to perfect or fill a thing up, but to doe or performe a thing. Now there is a two-fold fulfilling or performing of the Law, a fulfilling or performing thereof in Christ as our Head and common Person, this was per­fectly accomplished by and in Christ when hee was here; and there is a fulfilling or perform­ing of the Law in us the Members, this because it is imperfect, and wrought by degrees, goes perpetually on increasing till wee come to bee wholly like our Head; and this I take it, is that which is here spoken of, which shall remaine as long as Heaven and Earth remaine, i. e. as long as Heaven and Earth stands, Saints shall goe daily on fulfilling of the Law, till in the end their obedience comes to bee perfect as Christs was.

Argum. 3. If the preaching of Faith doth not make voyd the Law, but establish the same, then doth the Law still remaine as a Rule to Beleevers in Gospel-times. But the first is true, Rom. 3.31. Nay we establish the Law, i. e. by the preaching of the Gospel wee doe not over-turn the Law, make men Libertines, and free them from the [Page 169]obedience of the Law, no, but we establish the Law, set it upon a better and surer bottome than it stood on before, and bring men to a more free, full and spiritual observance thereof, than they will bee brought any other way; therefore the latter.

Argum. 4. If the substance of those things which are required in the Moral Law are com­manded in the Gospel, promised to Gospel-times, then doth the Law remaine a Rule to Beleevers still. But the first is true; as for example, Doth the Law in general require of us to love God with all our heart, with all our soul, with all our might, and with all our strength, and to love our neighbour as our selves? and doth not the Gospel every where command these things? Doth the Law require of us to love, serve, and obey one God, and the true God; and doth not the Gospel doe this? Doth the Law require us to worship God in his owne way, for­bidding all Idol worship; and doth not the Gospel doe this? 1 Cor. 10.20, 21. 2 Cor. 6.14, 15, 16, 17. doth the Law require us to sanctify Gods Name; and doth not the Gospel too, Jam. 5.12? Doth it require the sanctifying of the Sabbath; and is not this promised to Gospel-times? Ezek. 44.24. in the purest Gospel, which shall be when the Jewes are called, they shall hallow Gods Sabbath; and I take it for this reason, the command of keeping the Sabbath is mentioned both in the Moral, Ceremonial, and Judicial Law; in the Judicial Law, to teach us, that the keeping holy one day of seven is natural; in the Moral, to teach it is Moral; and [Page 170]in the Ceremonial Law, to teach us the com­mand of the Sabbath is Evangelical, the Cere­monial Law being but the Gospel under Types and Figures. Doth the Law require obedience to Superiours, and doth not the Gospel? yea, is not the Fifth command in expresse words com­manded, Ephes. 6.2? Doth the law forbid Murder, Adultery, Theft, False-witness-bear­ing, coveting anothers goods and right, and are not all these forbid in the Gospel, Rom. 13.9? therefore the law remaines a Rule to be­leevers under the Gospel.

Argum. 5. If Christ as a common person did yeeld obedience to the Moral Law, then is the same our Rule under the Gospel; for look what Christ as our common Person did actively with­out us in obeying the law of God, that for the kind is by his Word and Spirit wrought and effected in time within us — Christs obedience to the Law doth not free us from obedience in the same kind, but in the same way or degree; Christ obeyed the Law as it was a Covenant of works and obeyed it perfectly; now for so much as relates to the way or degree of obedience, Christs active obedience hath freed us from, but not from obedience in the same kind; as for ex­ample, Christ prayed, this doth not free us from prayer; Christ repented, this doth not free us from Repentance; Christ was thankful to his Father, this don't free us from thankness; Christ was meek, lowly, patient, humble, Self-denying, submissive to his Fathers will, — this doth not free us from the like Duties and Qualifications, it frees us that we are not bound to performe [Page 171]these things perfectly, or in the way of a Cove­nant of works, but not at all from the things themselves, but rather the obligation is grea­ter, by how much we have not only the law, but Christs Life, which is the pattern of ours (as Mat. 11.29. Heb. 12.1, 2, 3. 1 Pet. 2.21, 22, 23. Ephes. 5.1, 2.) obliging us hereunto.

Argum. 6. If the Moral Law in the substance of it is no other than the law of Nature, then is it a Rule in Gospel-times; for it would be absurd to say, the Gospel sets us at liberty from the law of Nature, so as that it is no sin to violate Natures law, to neglect that which Natures law teacheth to doe, and to doe that Natures law teacheth to abhor; and the first is true, Rom. 2.14, 15. For when the Gentiles which have not the law, doe by nature the things contai­ned in the law; these having not the law are a law unto themselves, which shew the work of the law written in their hearts, &c. the Gentiles do­ing by nature the things contained in the Law, shewing us that the very things of the law are in nature; — the Moral law, it is only a written external copy of the law of Nature.

Argum. 7. If it be a sin and offence in Belee­vers under the Gospel to doe contrary to what the Moral law requires, then is it a Rule to them; for where there is no Rule, can bee no offence, where is no law, is no transgression. But who in his right wits would not say, that put case a beleever should commit Adultery, blaspheme God, prophane the Sabbath, bee a Murderer, Thief, Adulterer, &c. that he doth not sin; if he sin hee transgresseth a Rule, and if so, then [Page 172]the Moral Law, which forbids these things is a Rule to him.

Argum. 8. If Saints in Gospel-times are bid in an especial manner to remember the Moral Law, then is it a Rule in Gospel-times. But the antecedent is true, Mal. 4.4. Remember the law of Moses my Servant, which I commanded unto him in Horeb for all Israel, with the Sta­tutes and Judgements. In vers. 2. he speaks of Christs appearing in the glory and lustre of his Righteousness, with his bright Sun-beams in the Gospel, and of the Saints imbracing of his light and flourishing under it, and after all bids them remember the law of Moses; why after this discovery of these things doth he call upon them to remember the law of Moses, but to shew that the Moral Law given by Moses (though not as given by him) should remaine a Rule to Saints in the purest and brightest Gospel-times; therefore the consequent.

2 Though the Moral Law is a Rule, yet on­ly as it is in the hand of Christ. That it is not a Rule to beleevers under the Gospel as given by Moses is clear.

1 Because as such, they are (as hath been shewed) dead to it, and it is dead to them, there­fore cannot be their rule.

2 Then their obedience should be a fruit of fear, for in Moses's hand it came with terrour, in Thundring and Lightning to beget fear, and accordingly in those who were under the same did produce it. But now the obedience of Saints under the Gospel is not a fruit of fear, but of faith, Luke 1.74, 75. That hee would grant [Page 173]unto us, that we being delivered out of the hands of our enemies might serve him without fear, in holinesse and righteousnesse before him all the daies of our life, 2 Tim. 1.7. For God hath not given us the spirit of fear, but of power, of love, and of a sound minde.

3 Then beleevers must unavoydably be under a curse, Gal. 3.10. For as many as are of the works of the Law are under a Curse, for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law, to doe them. It is not said, as many as are under the reigning or condemning power of the Law, but the Works of the Law; if a man be but under the mandatory power of the law as given by Moses, he is under a curse.

4 Then should a Beleever be bound over to personal performance of what the law requires, I prove it thus: Whatsoever the Law saith ( i. e. as given by Moses) it saith to them that are under the law, Rom. 3.19. Now wee know, that what thing soever the law saith, it saith to them who are under the law. But the law saith, do all this, do it in thine own person; therefore if a Beleever be under it as such, he is bound to personal perfor­mance; and if so, how will he escape condemna­tion, seeing in his own person he cannot according to the obedience it requires, obey the same.

5 Then Beleevers should be under the com­mands of a Covenant of works; for the law in Moses's hand was a Covenant of works; for it is set in direct opposition to grace, Rom. 6.14. For sin shall not have dominion over you, for yee are not under the law, but under grace; which could not [Page 174]bee, were it not a Covenant of works, and it re­quires works for justification, as doth the Cove­nant of works, Gal. 3.10.

6 Then their obedience should bee Legal, not Evangelical, for obedience to a Covenant of works, can bee no other.

7 Beleevers are under the command of the New Covenant, and therefore the commands of Moses, being the commands of the Old, are not their Rule.

But now this Law as it is in Christs hands, is a beleevers Rule.

Quest. But how, or in what way are wee to conceive of the Law, as it comes in the hands of Christ?

Answ. This is the great Question, without opening wherof, all we have hitherto said comes to nothing: For answer therefore hereunto, we shall consider, how the Law came in the hand of Moses, when it came as the Rule of a Cove­nant of works; which opened, will help us in the consideration of the other, how it comes in Christs hand, as it is our Gospel rule.

If you would know how the Law came in Moses. his hand, if we look into Scripture, it tells us three things concerning it.

• 1 It came with bare commands: It had com­mands, Do this and live; and these commands were bare commands, commands without any life or power, and therefore it is called a voyce of words. Heb. 12.
• 2 It came with fearful threatnings and ter­rible denunciations of wrath to the disobedient, to scare men from sin, Gal. 3.10. Cursed is every [Page 175]one that continueth not in all things which are written in the Booke of the Law to do them.
• 3 It came with alluring promises of life and salvation to the obedient, Rom. 5. For Moses des­cribeth the righteousnesse which is of the Law, that the man which doth those things shall live by them.

Thus the Law came, as it came in the hand of Moses, and was the Rule of a Covenant of works; but now as it comes in the hands of Christ, and is our Gospel Rule (I mean the Rule of Saints under the Gospel, for to other men the Law still remains in force as it was given by Moses) to it comes without either of these.

1 It doth not come with bare commands as Moses his Law did, it hath commands, and more spiritual than the Law had in the hands of Moses, but these are not bare commands, com­mands without any life or power, no, but there is a power and efficacy that goes forth with every command of the Law as it is in the hands of Christ, there is an exceeding aptness of power, in­abling the soul to do what it commands; so that a poor soul receiving the Law from the hands of Christ, is not left lame and dead, un­able to follow the voyce of the Law, but it findes life and power coming in with the command: It bids the soul pray, and gives the Spirit, to inable to cry Abba Father; it bids it avoid evill, and do good, and inables it to do the one, and the other: Thus the soul is not left liveless, and strengthless, it doth not go about, wishing and woulding; O that I could obey, O that I could keep the Law, O that I could leave sin, [Page 176]bee more holy, &c. and finde no strength to any of these; no, but it findes inward life and strength, so that it no sooner hears the voyce of the Law, but it findes some power to yeeld obe­dience to that voyce. Thus, I say, though Christs Law, as well as Moses's hath commands, yet these are not bare commands, a voyce of words, but commands with power, the word, and the power going together.

2 It doth not come with terrible threatnings and denunciations of wrath; it doth not say, Man, Woman, do this, or thou art damned, avoid that, or thou art damned, it hath no such language: But the Law as it is in the hands of Christ, it saith thus, O thou beleeving soul, here is work for thee, I come to bid thee work, thou must pray, read, and meditate of the word of God, love God with all thy heart, love thy neighbour as thy selfe; do good to all, as thou hast opportunity, avoid all sin, &c. but I do not tell thee, that put case thou failest, ei­ther in neglecting any thing, I command thee, or doing any thing I forbid thee, that thou shalt be damned, I tell thee not so, but know the contrary, that though through weaknes and in­firmity thou shouldest fail in the one, or the o­ther, yet thou shalt never be damned; damnation is gone, Christ hath delivered thee from that, thou shalt never bee damned; But yet I say unto thee, do as I bid thee, because thy Father takes pleasure to see his childe (which thou art) duti­ful and obedient, and it will grieve him shouldest thou do otherwise; yet however, though thou failest (which yet take heed of [Page 177]because of grieving thy Father) yet know this, thou shalt never bee damned, my curse shall ne­ver light upon thee, for it hath been already upon the head of Christ thy Surety, who hath born it: All therefore I have to say to thee is, to shew thee what thou shouldest do, and how thou shouldest walk, but I have no curse for thee, I cannot curse thee though I would.

3 It doth not come with alluring pro­mises of life and salvation to the obedient: The Law in the hand of Christ it doth not come with a voyce, Do this and live; It doth not say, Soul, if thou wilt obey mee thou shalt have heaven; But saith the Law, thou poor sinner who hast closed with Christ, know for certain, Heaven is thine already, salvation is sure to thee, thou hadst the grant of this, and it was made sure to thee by an unchangeable deed of gift from thy Father upon thy belee­ving day, and therefore should I promise thee this, in case thou wouldest hearken to my voice, I should promise thee nothing at all, because I should promise thee no more than what thou hast already, and none can ever deprive thee of, for all this is thine; yea, as I cannot promise thee this in case thou shouldest obey mee, so needest thou not fear losing of this, if through thine own weakness, or the prevalency of thy corruption, thou shouldest fall, and disobey mee: But this is that I am thee Messenger of, there is another ( viz. the Gospel) which hath been before mee, and assured thee heaven is thine, but that I am the Messenger of, is one­ly to tell thee, how it becomes thee, being a [Page 178]childe of God, and an heir of heaven, to walke, and how thou shouldest express thy thankfulness to thy Father for his unspeakable love, which thou shalt abundantly do, if thou wilt endea­vour in all things to observe mee, and there­fore poor soul, bee thou now an obedient childe, do thy Fathers will, because hee hath proclaimed to thee in the word of his grace, that hee hath given heaven to thee: O there­fore serve him, and behold here I shew unto thee, and point out the way in which hee would have thee do it. Thus the Law as it comes in the hands of Christ, it hath not bare commands, nor threatnings, nor curse, no promises of life and salvation in it, but it comes without any of these.

3 That to yeeld obedience to the Law as it is in the hands of Christ, is Gospel-walking.

1 To walke in the way of the New Covenant, is Gospel-walking, for the Gospel, and New Co­venant, are the same. But to yeeld obedience to the Law as it is in the hands of Christ, is to walke in the way of the New Covenant, for the Law as it is in the hands of Christ, is a part of the New Covenant, the thing that the Law (as such) re­quires of beleevers, being there promised, and given to them, therefore it is a part of the New Covenant.

2 To serve God without fear, and from love, is Gospel-walking, Luke 1.74, 75. 2 Tim. 1.7. 2 Cor. 5.14. But to yeeld obedience to the Law it is in the hands of Christ, is such; for what is there in the Law to cause fear? if wee look upon it in the hands of Christ; there are [Page 179]no terrors, threatnings, no curse, no noise of death, hell, and damnation, though I break the same, all these things being gone; And on the other side, is there not much to cause love, heaven, eternal life is given before ever I strike a stroak, do one action that the Law requires of mee, set one step in a way of obedience, all my sins are pardoned in Christ, and through him, before ever I commit them; is not here much to beget love, and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins, made mee an heire of life eternal, and all without my merit, or desert; therefore I say, this obedience having not slavish fear in it, but arising from love, must needs bee Gospel-walking.

3 That obedience which is the fruit and effect of the working of Gods holy Spirit in us, is Gospel-walking; for not the Law, but the Gospel or New Covenant gives the Spirit, which helps us to obey: But now all obedience to the Law, as it is in the hands of Christ, is such; for to such, as take the Law of Christ, Christ first gives his Spirit, then his Law, as Ezek. 36.27. I will put my Spirit within you; What then? And I will cause you to walk in my wayes. First the Spirit to inable to obedience, then the Law, and they do obey it. Therefore all such obedience is Gospel-walking.

Other Questions there are behinde, which I cannot reach at present, I shall onely minde you of this, that what hath been be­fore spoken, serves to correct two great mi­stakes;

1 A MISTAKE of some men of the one hand, who are so much for the Gospel, and do so cry it up, that they throw the Moral Law quite out of doors, as though there were no room for that in the Gospel Temple. They think that grace and good works are so inconsistent one with the other, that they can never stand together, and therefore that grace may bee all, the Law and good works shall bee nothing at all; whose mistake is corrected, from what hath been said and proved, that the Moral Law remaines a Rule to Saints in Gospel-times.

2 A MISTAKE of some others on the other hand, who out of zeal for the Moral Law, do hand over head urge and press the same as the Rule of Saints, never considering how, or in what sense the same remaines a Rule, and by so doing, they bring the glorious Sons of Sion, the free-born Saints of the Gospel, under the power and commands of a Covenant of Workes ere they are aware: Whose mistake is cor­rected by distinguishing of commands, as they are Moses's and Christs; In the first sense, the Law is not a Saints Rule, and it is dange­rous so to make it; in the latter it is, and it is sweet and comfortable so to receive it.

Therefore you that are Saints and Beleevers, hence learn two things.

I Not to reject the Moral Law as a Rule to order your lives and conversations by, but with love, delight, and chearfulness, approve of, imbrace and obey the same.

2 Not to take the Moral Law for your Rule as it comes out of Moses his hand, for then you bring your selves under the power of a Covenant of Workes, and your soules will bee continually filled with terror, fear and trem­bling, covered over with darknesse, lying under apprehensions of wrath, and alto­gether weake, and unable to do what is com­manded; But take it out of the hands of Christ, and then with Paul you will say, The Law if holy, just, and good; I consent to the Law that it is good, I delight in the Law of God after the inner man, yea with my minde, I my selfe do serve the Law of God. Which Gospel-walking the Lord bring you and I daily more and more unto, Amen.

SERMON VI.

BY this time you know the mean­ing of these Phrases, which you have oft heard to bee meant ei­ther of Legal, or Gospel walking, Walking after the Old, or New man.

I have spoken or Legal walking, and am now upon Gospel walking. The last day I shew­ed you what Gospel walking is. I now proceed to another Question, viz.

2 Quest. When may a mans walk bee said to bee a Gospel walke, or a walking after the Gospel?

I answer I. When the Rule of a mans obe­dience is a Gospel Rule, i.e. the Law as it is in the hands of Christ. Of this having spoken at large the last day, I shall wholly wave it now.

2 When the principle of a mans obedience or walking is a Gospel principle.

Quest. But what is the Gospel principle?

Answ. This Gospel holds forth two great things, viz. a crucified Christ to bee beleeved on, and the Powring out of the Spirit of Christ into the hearts of beleevers. The first respects our Justification, the latter our Sanctification, or our obedience and walking. Now as Christ crucified is the great Principle in the business of our Justification, whence alone that flows from the knowing and beleeving on a Crucified Christ; so the Spirit of Christ in the hearts of Saints, is the great Prin­ciple in the matter of our obedience, whence that flows. Hence Rom. 8. the Sons of God are said to bee lead by the Spirit of God, i.e. the Spirit doth not onely teach a beleever what is his duty, but doth as it were take him by the hand and lead him to it, help and guide him in it. There is more held forth in the word lead­ing, than in teaching: I teach another when I write him a copy and lay it before him, and tell him how hee should hold his pen, and or­der and guide his hand, but now when I do not onely do this, but take his hand in mine, and write therewith, I may bee better said to guide or lead him: So the Spirit of God teacheth a beleever, when it makes discovery of any truth to him hee was ignorant of before, and shows him what duty that truth calls for from him; but when it doth not onely do this, but also inables the soul to receive this truth, and to walk up to what this truth calls for, conform­ing [Page 184]the soul to the truth or will of God, then doth it exercise its leading power in the soule: And therefore Ezek. 36.27. God saith, I will put my Spirit within you, and cause you to walke in my wayes, &c. In the Gospel or New Cove­nant; the Spirit of God put into a beleever, is the causing, constraining principle to obedience and holy walking. As in the Old Covenant, though the fruit seem never so glorious, yet the prin­ciple or root of all obedience is Flesh. So in the New Covenant, though the outward fruit seem never so mean and weak, yet the principle or root is the Spirit. All Gospel graces and works are fruits of the Spirit, as Gal. 5.22, 23. But the fruit of the Spirit is love, joy, peace, long-suffer­ing, gentleness, goodness, faith? meekness, tempe­rance. All that obedience therefore which hath not the Spirit of God for the principle, the root, or rise thereof, though ever so glorious, is not Gospel-obedience, nor Gospel-walking.

Quest. But how shall I know whether the Spirit is the principle of my obedience?

Answ. I shall say no more hereto at present, but onely this, doest thou finde a contentedness of heart in thy obedience, mingled with pride, self-estimation, &c. i. e. when thou hast per­formed any duty, dost thou finde thy self con­tented and satisfied in having done the same, and art thou proud and arrogant, accounting thy self some body, because thou hast done it? Or on the other side, doest thou find a spiritual rejoycing of heart in that thou hast been in­abled to perform thy duty, and this mingled with humility and mortification; my meaning [Page 185]is, when thou hast been obedient in any one particular; doest thou rejoyce in God, and bless his name, in that hee hath inabled thee so to do, and considering it was not in thine own proper strength to obey God in any thing? Art thou by and under this obedience kept humble, having thy pride and self-estimation more mortified in thee than thou didst finde it before. If the first, then doth not thy obedience arise front the Spirit, because it takes from the Spirit, which no works of the Spirit doth; if the latter, then assuredly the Spirit of God is the principle, the root of thy obedience, because it gives to the Spirit of God, as every worke which is by, and from the holy Spirit doth.

3 When our Motives to obedience are Go­spel Motives.

Quest. But what are Gospel Motives?

Answ. Such as these:

1 The will and command of our heavenly Fa­ther. You know the difference betwixt a ser­vant and a son in working; a servant will not do any work for his Master, unlesse there bee a compact and agreement betwixt his Master and him, his Master must give him so much wages? and hee will do him so much work: But now when a Son is to do any work for his Father, hee doth not capitulate, with his Father, if you will give mee so much I will do your work, but if not, I will not; no, but the Father saith to the Son, Son do mee such a peece of work, and presently the Son hearing the com­mand of his Father, goes about it, the Fathers will is his Motive. So take a legal man or [Page 186]woman, and let God command such a one a duty, and streightway hee goes to capitulate with God, I hope Lord, if I do this, thou wilt pardon my sins, I hope thou wilt give mee heaven, I shall never go to hell; thus the Le­gal soul will bee upon termes with God, or will do nothing for God, hee will know what hee shall have for his work, or will not work at all: But now take a Gospel soul, hee doth not stand upon termes, what shall I have? Shall I bee saved, or shall I bee damned? These are not his questions; but saith the Gospel soul, God I know is my Father in Jesus Christ, and I am the Son and Childe of God by adoption, now it is becoming a Son to do the will of his Fa­ther; I am the Son of God, and such and such things I have read and heard of, and know to bee my Fathers will, and because they are so, that I may do as becomes an obedient childe, and shew my self that I am such a one, I will therefore endeavour to conform my self, so far as I am able, to what I know of my Fathers will.

And therefore whereas it is grievous to ano­ther to read or hear of his duty, because hee serves as a hireling, and therefore cares not so hee may obtain the hire, how little work hee doth; this Gospel soul with joy & delight, can take the Book of God, where his Fathers will is reveal­ed, and turn it over, and search it leaf by leaf, and line by line, and is glad when he findes any peece of work, or part, or parcel of his Fathers will, which he was ignorant of before, because hee doth not what hee doth upon the account of [Page 187] hire or reward, but upon this account, that it is his Fathers will; The will and command of his Father is both the Rule and reason of his obedi­ence. Hence Paul urgeth Holiness in the gene­ral, and thankfulness in particular, 1 The. 4.3. For this is the will of God, even your sanctifica­tion, that yee should abstaine from fornication; and Chap. 5.18. In every thing give thanks, for this is the will of God in Christ Jesus concerning you. Upon this very reason or motive and no other; as if he should say, you are Sons, and therefore I need not use many Arguments with you, it is enough to tell you it is the will of your Father you should be holy, you should bee thankful.

2 The powerful and efficacious workings of the new nature that is within every Saint or Son of God. The promise of the Gospel, or New Cove­nant is, that God will give to his Children a new heart and spirit, Ezek. 36.26. i.e. put a new nature within them, whereby they shall be naturally inclined and disposed to the doing of that which is his Will, which in other places is called the Writing of his Law in their hearts. This new Nature is put into every Saint, though in the actings thereof, in some more, in others less, and being in every Saint, every Saint is natu­rally inclined and disposed to the doing of that which is wel-pleasing unto God. As the old nature doth naturally move, incline, and carry on the Soul to the doing of that which is contrary to the Will of God; so this new nature doth naturally incline, incite, and provoke the Soul to those things which are agreeable to the Will [Page 188]of God. Hence a Gospel-soul is moved to obe­dience, because there is a new nature within, which answers to the Law or Word of God without, which requires obedience of him; and all disobedience is as contrary to this new nature within, as to the Rule without.

3 Love and filial affection. The bond of love is natural betwixt a Father and a Son, a Father hath a Natural affection to his Childe more than to anothers, and a Childe a natural affe­ction to his Father more than to another man; and love (though there be no other reason) will make the party loving, doe much for the party loved. Now I say, there is a tye of love upon a Son which is not upon a Servant, or Hireling; come to a Servant, or Hireling, and ask him, why hee toyls, and moyls, and sweats from morning till night, all the year long for his Ma­ster; my Naster (saith hee) gives me wages, and therefore I doe it; but come to a Son, who it may be is as hard, or harder at work than the Servant, and ask him, Why doe you toyl and moyl your self thus? why (sayes the Son) it is my Fathers work I am doing of, and I love my Father. So come to a Gospel-soul who hath this Son-like disposition wrought within him, and ask him, Why doe you pray so of­ten, and read the Word, and spend so much time in running to Sermons, and are so exact in your walking and conversing with men? Why, saith a Gospel-soul, all this is my Fa­thers work, and I love my Father. Love is the great Gospel-motive, as Fear the great Legal.

4 The manifestation or discovery of the love of God to the soul. As the Son-like disposition which is natural, moves a Saint to obedience and holy walking; so the manifestation, or discovery of the great love of God without, to­wards him whilst hee was a miserable sinner, and rebel against God, is very efficacious in a poor Soul that sees and beholds the same, to bring him to obedience and holiness of life and conversation; for hereby his love is set on work, love is the begetter of love, the love of God to us the begetter of our love to him, We love him because he loved us first. A poor sinner that was yesterday, the last week, or month, in his sins, hanging over Hell, in the fetters of the Devil, God comes to him, and by the word of his grace layes hold of him, snatcheth him out of his sins, out of the Devils fetters, and sets him out of the reach of Condemnation; and then saith God, now O Sinner, behold and see what a miserable condition the last week or month thou wast in, and what a blessed condition through my love towards thee thou now art in; the Soul seeing this, stands amazed, and saith the Soul, Lord, seeing thy love towards mee hath been and is so great, behold here I am, now will I be thy Servant for ever; whereas I have all my daies hitherto been at the com­mand of the Devil, and mine owne Lusts, now Lord, behold I am at thy command, com­mand me what thou wilt. This Paul speaks of, 2 Cor. 5.14. For the love of Christ constraineth us; as if he should say, Would you know the reason why we which are Beleevers do not live [Page 190]to our selves, serve the World, our Lusts and Pleasures, as you see others doe? O there is all the reason in the world for it, for when wee were Rebels, Traytors, Enemies to God, dead in sins, God then out of his infinite love gave his Son, and Christ out of his infinite love dyed for us, and the thoughts of this so great and unspeakable love, doth so constraine us, that we cannot but judge it the most equal and meet thing in the world, that henceforth we should not live unto our selves, but solely and alone to him that dyed for us.

5 The certainty of the blessedness of a Saints eternal condition; This is a very prevailing mo­tive, to know and beleeve that our eternal con­dition already taken care for by our Father, and made so sure and out of doubt, that neither Heaven nor Earth, Men or Angels can ever de­prive us of the blessednesse thereof. When a poor Soul called to a duty, comes to see that now the question is not about his Salvation, whether God will save him or not, for that is determined alrea­dy, God having chosen him, and called him to be an Heir thereof, and given him the seal or earnest thereof in his owne heart, but only a­bout his dutifulnesse, whether he shall be a lo­ving dutiful Childe, and please his Father, or an undutiful, and grieve him; O then saith the Soul, doth the question indeed lye here? Is there no question at all about my Salvation, but hath God and my Father so provided for that, that that is out of doubt? Is this the question whe­ther I shal be a dutiful Child or no? and O shal I not be one? Should I not be a Wretch indeed, [Page 191]and worse than a Beast, if for all this unspeakable love, I should returne nothing but unkindness to my Father? Hath God taken care that I shall not be punished in Hell, and shall not I take care that he be not grieved in my heart? Hath he taken care about my eternal good, and shall not I about his glory? I dare say, were wee much in actual contemplation of this, and our thoughts did but roule hereupon, that wee stand reconciled to God in Christ, Heaven is ours, &c. did we but when ever wee are called to any duty, or tempted to sin, take a little time before wee close with either, to recollect our selves of the love of God in this thing, and to get our faith a little upon the wing, and our hearts warmed herewith, we should never de­meane our selves so basely and unworthily to­wards God, and in the things of God as oft we doe; our hearts would never bee so lively to sin, and dead to duty as they are.

I am perswaded, that put the case a poor Soul were much over-mastered with the pre­valency of some Lust or Corruption, if when he felt it stirre hee could look the same in the face, and in faith say to it, O my Corruption, though I should now yeeld to thee, yet this is certaine I shall never perish, for the business of my Salvation is not now to bee cared for, but that is past and over, done, and cannot bee re­versed; I say, I am perswaded, that this very saying this by faith would give a more deadly blow to sin, than all the terrours of Conscience and the Law, the fears of Hell and Damnati­on, Legal promises, Vowes and Covenants, ei­ther [Page 192]will or can doe; and this, were hee able at such time in faith to say it, hee should know and feele by experience. So, put the case a Beleever were under some violent Temptati­on, could hee look Satan in the face, and say, thou wretched Devil, thou wouldest tempt me to this and the other evil, to grieve God, but what a foole art thou, for should I yeeld unto thee, thy end would never be accomplished, for thou shalt never have me, I shall never perish; the saying this in faith, would more silence the tempter, and suppresse temptations, than can be done in any other way.

This therefore is a strong motive to Gospel-Holiness, and such a one, that I dare boldly say, that the Soul that hath found his love and obedience at any time flowing from hence, i. e. hath had a firme perswasion in his Spirit, that Heaven was his, and from this perswasion hath been stirred up to doe the will of God, and hath gone about the same with more cheerful­nesse and delight than at another time, may conclude that his obedience is a fruit of the Gospel, and walking after the Gospel; for how can it be legal, seeing,

1 Here is no working from slavish fear; for what servile feare can there bee when I know before-hand that my condition is sure, it doth not hang upon my working, when I know before-hand that I am delivered from wrath; and because I am delivered from wrath, there­fore I doe obey; yet put the case I should not obey (though being delivered from wrath I shall obey) yet cannot my disobedience bring [Page 193]me under wrath, for I am delivered from it; What slavish fear is here?

2 Here is no working for Heaven, or the re­ward; for how can a Soul be said to work for Heaven, when he knowes and firmly beleeves that Heaven is his before he works — If a Fa­ther make over his Estate to his Son by Deed of gift, and put him in possession thereof, and the Son after he is possessed of his Fathers E­state, doth more for his Father than ever before; will you say he doth it that his Farther might give him the inheritance? No, that he hath, and his Father cannot now take it from him, therefore all that now he doth is from ingenuity. That Holinesse therefore which ari­seth from this motive must needs bee Gospel-walking, because it is free of those qualifications which are necessary to a legal work, and legalwalk,

4 And lastly, When our ends in our obedi­ence are Gospel-ends.

Quest. What are Gospel-ends?

Ans. Such as these,

That I might testifie my thank fulnesse to God for his love towards me; What shall I render to the Lord (saith David) for all his benefits to­wards me, Psal. 116.12. God hath done great things for me, O what shall I doe for God a­gain? This is the language of a Gospel-soul, What shall I render to the Lord? I was under such a Temptation, desertion, God hath de­livered me, O what shall I render to the Lerd? I wanted such a Mercy, and sought God, and he gave it me, O what shall I render to the Lord? I was some months, years agoe in a sore out­ward [Page 194]affliction, and God delivered mee, O what shall I render to the Lord? Not long agoe my condition was such, as that I thought as cer­tainly Hell was my portion as ever it was Ju­dases, or the portion of any of the Damned there; and I went about crying out, I am un­done, I am Damned for ever, and now God hath not only freed me from these Horrours which made my life a burden, and earth a Hell to me, but also filled my soul with joy un­speakable, by shewing me that he hath loved me in his Son with an everlasting love, and that nothing shall ever be able to separate mee from his love, but come life, come death, come what will come, come what can come, all shall further my eternal good, O what shall I render to the Lord? O what shall I render to tht Lord? How shall I ever walk worthy so great love? what shall I doe for this God who hath done so worthily and gloriously for my soul?

2 That I might recover the Image of God a­gaine; The first man lost the Image of God by his disobedience, this Image of God wee re­cover againe in Christ our second Adam, who was obedient; now the more inlightned any soul is, the beleeving and holy, the more doth he recover of this Image of God, which consists in knowledge, righteousnesse, and true holinesse. Now, saith the beleeving Soul, my intent is to recover the Image of God, which the first man lost by his disobedience, and therefore doe I seek to know, and in all things to obey the Gospel, because in conforming my self here­unto, I shall recover the Image of God, for as I [Page 195]lost this Image by partaking of the disobedi­ence and pollution of the first Adam, so shall I recover the same by partaking of the obedience and holiness of the second Adam; which obe­dience the Gospel holds forth unto me. Hence I exercise my self in duties of Holiness, because I know the more holy I am, the more shall I bee like God, who is Holy, and Holinesse it selfe, and the more shall I recover of this Image which consists in perfect Holinesse.

3 That I might imitate Jesus Christ; Christ in the Gospel proposeth his Holiness to belee­vers, as the pattern of theirs: Learne of me, for I am meek and lowly in heart. Love one another at I have loved you. Now the beleeving Soul reading these things over? saith to himself; it is my duty as much as may be to imitate Christ, to walk as he hath walked when hee was here upon earth. Now, how did Christ walk? why Christ was humble, meek, lowly, he prayed to his Father, was thankful to his Father, went about doing good? was full of compassion to poor Sinners? denyed himself in his reputation and honour with men, and willingly took up the Cross, the shame and reproach of the World, was in all things submissive to his Fa­thers will? contenting himself therewith, was not impatient in his Sufferings, but took all well and in good part from his Father; was not revengeful towards Instruments, for when he was reviled he reviled not again, being falsly ac­cused, buffeted, condemned, nayled to the Cross, he threatned not, but committed all to him that judgeth righteously: being persecuted, [Page 196]cursed, he returned blessings for cursings, and prayers for persecutions, yea hee fulfilled all the righteousness of the Law. Now saith the soul, It is my duty to follow Christ, and to draw out my life by the copy of his, and therefore to the end I might imitate Christ, and bee like him, I obey and love God, for I know Christ did so; love my enemies, and pray for them, because Christ did so; do good to all as I have opportu­nity, because Christ did so, despise the honor and reputation of the world, because Christ did so; continue in prayer, because Christ did so; de­sire of God humility, patience, meekness, thankfulness, submissiveness to the will of God, and contentedness therewith, because I finde all this was in Christ; strive to be holy in all manner of conversation, and if it were possible to bee perfect, because I know Christ was so. All this I press after to the end I might bee like Christ, that if it were possible there might bee nothing in mee but what was in Christ, no­thing done by mee, but what Christ would have done, nor left undone by mee, but what Christ would have left undone.

4 That I might keep up my communion with God. Although the union which Saints have with God by means of Christ, depends wholly upon that which is without, viz. their being married to Christ and cloathed with his righ­teousness, yet the communion which Saints have with God by meanes of the Spirit, hath much de­pendence upon a Saints walking: So that let a Saint walke carnally and loosely, though hee shall not break the mariage knot, and loose his u­nion, [Page 197]yet hee shall grieve the Spirit, and loose his communion: And on the other side, let a Saint walke spiritually, and as becomes the Gospel, as his union remaines so shall his communion also bee kept up fresh, and in the life and sweetness of it hee shall feel the same in his own soul. Yea experience tells a Saint, that when as at any time hee hath walked as an obedient childe, observing and doing with de­light, and in simplicity his Fathers will, hee hath then held up much sweet communion with God; and contrariwise when hee hath been vain and wanton; and given too much liberty to his own heart therein, though it may bee at that time hee could through faith say, notwith­standing all my sin, I am the childe of God, yet hath hee not felt in himselfe, that sweet and spiritual communion hee had with his Fa­ther at another time, and good reason for it, hee hath walked at a distance from God, and therefore though God loves him still and ac­knowledgeth him for his childe, yet to the end hee may better learn to know himselfe, and to know his Father, God will for a time walke at a distance from him; As when a childe hath been stubborn and disobedient to his Father, though his Father loves him still as his childe, and will not dis-inherit him for all this, yet the Father to make the childe know himself, and know his Father, will carry it at a distance for a while, and hee will not bee so loving in his look, and familiar in his discourse with his childe as at other times. So when a Saint walks, loosely, and unsaintlike, not as a childe to his [Page 198]Father, though God loves him still, yet hee shall not have those smiles and loving looks, and lappings, and dandlings, and sweet im­braces, and familiar discourses, that hee had with his Father at another time.

Now how sweet this communion is, appears, if wee consider the esteem a Saint hath of it when hee feels it, and the price hee puts upon it in want thereof. What high language doth the Spouse in the Canticles speak of her Be­loved, and the ravishments of her heart by his love, whilst shee found and felt this her commu­nion, and mutual imbraces, and love-songs, and change of voyces passed between her, and her beloved; and how sorrowfully doth shee speak, and how mournfully doth shee walk, when as any thing did interpose between her, and her beloved, and hinder those mutual im­braces and kisses of love.

The sweetness of this communion made a heavenly Galeacius Car­racciolus, the Italian Mar­quess. man which had great preferments and vast sums of mony offered him to forsake the Gospel, say, Let their mony pe­rish with them who esteem all the wealth in the world worth one hours com­munion with Jesus Christ. Now this being so, that the communion a Saint hath with God, is so unspeakably sweet, as there is nothing like it, and this having much dependance upon a Saints walking, that accordingly as hee de­means himself towards God either in a way of duty, or disobedience, hee shall have more or lesse thereof; hence he labours to walk as a [Page 199]Saint should; for saith the Soul, though I know my sin shall never deprive mee of Heaven hereafter, yet if I walke carnally, I shall loose my communion with God, and that is my heaven here.

5 The profiting of others, is another Gospel-end which runs along in the stream of their o­bedience, who walke after the Gospel. Now the gracious walking of a Saint may bee profi­table to others two wayes.

1 To those without, by way of convince­ment. Let there bee a whole Parish made up of Drunkards, and Swearers, &c. and let but a spiritual holy-walking Saint come amongst them, and he by his holy walking wil convince them, and make their conscience condemn them all: Therefore Christ exhorts his, Matth. 5. to let their light shine before men that they may see their good works; and Paul bids the Thes­salonians walk honestly towards them with­out.

2 To those that are within, by way of pro­vocation, Heb. 12.24. And to Jesus the Media­tor of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel, 2 Cor. 9.2. For I know the forwardness of your minde, for which I boast of you to them of Macedonia, that Achaia was ready a year agoe, and your zeal hath provoked very many. When a poor soul that hath been for a great while very carnal and dead, comes into the presence of another spiritual Saint, that is lively and active for God, and hears him speak; and sees his walking, hee is hereby provoked: He thinks [Page 200]with himself; O what a block am I, what abun­dance of life hath such a one, and O what a block am I; and this making him ashamed of himself sets him on work, and so becomes a means to put life into that heart, which was dead, carnal, cold and frozen many dayes, weeks, and months before. And truly this is a blessed provocation, and a Saint who indeed la­bours and endeavours to walke with God, making it his design to bee holy, both may, and shall do God much service in this way.

6 And lastly, The beating down of the body, and bringing it into subjection. Idleness (we say) is the mother of all iniquity: We know by ex­perience when a man is idle, and not imployed in spiritual things, the flesh through that na­tural depravation that is in the whole man, will incline and draw a man into evill and re­bellion against God: When the Spirit is not acting in that which is good, and bringing the flesh under, the flesh will take advantage to act in those things that are evill, and so bring the the Spirit under. Now a Saint knowing and feeling that natural depravation that is in him, and the pronenesse of the flesh, in case it bee not held under, to captivate him thereby, hee ex­erciseth himself in those duties of holiness, which concern his general and particular calling, knowing that by keeping a yoak upon the neck of this Rebel, hee shall in time weaken him, and make him the more unable to doe him an injury, at least deprive him of his advan­tage to do it. The flesh is like an unruly Beast, which through rest and idleness grows wilde [Page 201]and Masterless, and there is no way to tame him, but by working him hard; so the way to hold the body under, is to keep up the soule as much as may bee in the exercise of Ho­liness. This seems to have been Pauls practice, and to bee the meaning of that place, 1 Cor. 9 last. But I keep under my body, and bring it into subjection; lest that by any means when I have preached to others, I my selfe should bee a cast­away.

3 Quest. But why is Gospel-walking called Walking after the Spirit?

Answ. 1. Reason is, because The Spirit of God hath a principal hand in all the actings and walkings of a Gospel Saint, I mean such as are according to the Gospel, doth hee pray, the Spirit of God helpes his infirmities in prayer, Rom. 8.26. is sin mortified in him, the Spirit of God doth it, Rom. 8.13. is hee quick­ned, the Spirit doth that, Joh. 6.63. The Spirit of God is all in all in his walking, and in his work­ing.

2 Because of the spiritualness of a Gospel-walke, above a Legal-walk. Every thing in the Gospel hath more spirituality in it than under the Law: Ordinances are more spiritual; un­der the Law they had abundance of Ordinances and Institutions, but the Apostle calls them Carnal Ordinances, Heb. 9.10. and Carnal Com­mandements, Chap. 7.16. and Beggerly Ele­lements, Gal. 4.9. Wee under the Gospel have fewer Ordinances (I mean outward Ordinan­ces) and those wee have are more spiritual. Gospel-worship is one step nearer to Heavenly [Page 202]than Legal worship. Persons are more Spiritual, Saints of the Old Testament (excepting some few who were the Pen-men of the Holy Ghost) had but a little of the Spirit, the Spirit then being not powred down, then the promise of the pour­ing out of the Spirit being made to Gospel times. Precepts are more spiritual, compare the ten Commandements of Moses with the Precepts of the New Testament, and see how spiritual the one are in regard of the other. Promises are more spiritual, abundance of their pro­mises did relate to outward and temporal good things, wee under the New Testament have but few promises of outward and tem­poral things, but abundance relating to spiritu­all and eternall things; therefore saith the Apostle Heb. 8.6. The New Covenant (that is the Gospel) is established upon better promises than the old was. Yea the whole administra­tion, take it in the bulk, is more spiritual; and therefore when the Apostle compares the two Administrations, he calls the one the Letter, the other the Spirit, 2 Cor. 3.6. Moses or the Legal Administration is the Letter, Christs or the Go­spel Administration, the Spirit. So also the conversation or walking of Saints under the Gospel, is more spiritual by far, then theirs was under the Law, and therefore it is called a walk­ing in heaven, Phil. 3.20.

3 Because There is a mighty power that goes along with a Gospel-walk. The Spirit is called Power, Luke 24.49. Now take a Gospel Saint, and he hath more power than five hundred Legal persons. I can do all things (saith Paul) through [Page 203]Christ that strengtheneth mee.

4 Quest. But do all those that are freed from condemnation, Walke after the Gospel?

Answ. Yea, though here (that there may bee nothing laid as matter of temptation before scrupulous and troubled souls) consider that there are two sorts of persons that are freed ( i.e. actually freed) from condemnation.

1 There are some are freed from con­demnation, but being but newly come to this their freedome, and having been all the time of their life before trained up under the Law, in the School of the Law, and been Apprentices to the Law, they can hardly beleeve it (the thing seem­ing strange to them that they should bee from under their other Master) that they are freed, and therefore though they are indeed freed from condemnation, yet not beleeving it, or with dif­ficulty beleeving it; And on the contrary be­ing with ease perswaded that they are still un­der the command of their old Master, their walke (which hath much dependance upon the knowing or beleeving this their freedome) is not a pure Gospel-walke, but rather an Old Testa­ment walk, a walk much like unto the walk of the Saints in the time of the Old Testament, which as I have formerly shewed, was neither purely Gospel, nor purely Legal, but partaking of either: So that in these persons, although there is some­what of the Gospel at the bottome, yet may there bee much of the Law at the top, much doubting, darkness, fear, terror, &c. and yet for all this they may bee true Saints, and Gospel-walkers, as the Gospel is at the bottome of [Page 204]their actions, the Spirit of God at the bottome, though darkness, fear, terror, &c. at the top.

2 There are others who are not onely freed from condemnation, but injoying and beleeving this their freedome, and knowing that the Law their former husband hath now nothing to do with them, but they are onely under the com­mands of Christ, who is their King, Law­giver, and Husband; their walke is a pure Go­spel-walke, i.e. there is not that darkness, doubt­ing, fear, self-love in their walking as in the walkes of the other, but their actions do spring from pure love to God, to the glory of God, love to their neighbour, &c. Now the things that I have before spoken of as touching Gospel-walking, do chiefly relate to these latter sort of persons.

Thus much for the opening of this Truth, the Application I shall leave to the next oppor­tunity.

SERMON VII.

WAlking after the Flesh and Spirit, (as you have heard) holds forth the one of these two, ei­ther Legal, or Gos­pel-walking, or walking after the Old, and New man. I am upon the words in the first sense, as they hold forth Legal and Gospel-walking, and so I have laid down these two Propositions:

Legal walking is walking after the Flesh.

Gospel-walking is walking after the Spirit.

Of Legal walking I have spoken, the last day I made an end of the Doctrinal part of the other, viz. Gospel-walking, I now proceed to Applica­tion.

Vse 1. Is it so, that Gospel-walking is walk­ing after the Spirit, then hence we may learn the excellency of a Gospel-walk; every thing the [Page 206]more of Spirit it hath in it, the more excellent it is. Now Gospel-walking, is a walking after the Spirit, there is much of the Spirit in it, the whole walk of a Gospel-Saint, so farre as hee walks according to the Gospel is directed by the Spirit, and therefore it is of all others the most excellent walk.

This Gospel-walk it excels a pure Natural walk, or a Legal walk; in a pure Natural walk there the Principle is Natural light, & Natural conscience; in a Legal walk there the Principle is fear, and apprehension of wrath; but now in a Gospel-walk the principle is the Spirit; now by how much the principle is more excellent, by so much the action, duty, the walk is more excel­lent; — As, let a man have two Servants, one serves him out of love, and from a principle of ingenuity, because he hath received some fa­vour from the hand of his Master; the other serves him for fear, or in hope to receive some­what from his Master; he doth the most excel­lent service that serves him out of love, and from ingenuity, because the principle is most excellent, whence that hee doth, ariseth. Gospel obedience is excellent obedience, there is a stamp of Divine excellency upon that, which is upon no other obedience in the world; and the more any Christian comes to this, to walk and to o­bey according to the Gopel, the more excellent Christian he is. A pure Gospel-walking it is the highest, sublimest, the most excellent walking on this side the walk of glorified Saints in Hea­ven, which should bee a mighty encourage­ment to us all to presse after this Gospel-walk.

Vse 2. This shews us, why there is such a Mystery in Gospel-walking, that a meer Natu­ral man cannot conceive what manner of walk a Gospel-walk is, why, because Gospel-walking is a walking after the Spirit. The Natural man (saith the Apostle) perceiveth not the things of the Spirit, neither can hee know them, because they are spiritually discerned; though a Natural man hath knowledge and insight into the things of Nature, and the things of Morality, because these are within the sphere of his rea­son and natural understanding, and also into the things of he Gospel in a notional way, as he takes up these things by relation of others, and beleeving and giving credit to those Principles which from relation he hath received, he is able by his parts and reason, and Natural under­standing to deduce, and inferre from these, o­ther Principles and Conclusions, whereby in a Notional way he may by meer parts of Nature attaine to a competent measure of Gospel-knowledge, yet the things of the Gospel as they are the things of the Spirit, i.e. things made out to him not by relation of others, but by the inward revelation, inspiration, and teaching of the Spirit of God, are Mysteries to him; they are things out of his sphere, which his reason and natural understanding cannot reach; and therefore he is blinde in these things.

A blinde man we know can guesse at things when he hath them declared to him by relation of others which have their sight, and see those things, but though he guesse at them, yet hee cannot passe a right judgement upon them; [Page 208]his conceptions are dark and cloudy, various, and too and fro, and not those clear and sted­fast conceptions which another man which hath his sight, and sees, and beholds these things, hath of them. So a Natural man, when hee hears the things of the Spirit discovered to him by another which sees and enjoys these things; he though he have not the Spirit, yet by his reason and parts he can Divine, and guesse at these things; but in respect of clear and cer­taine conceptions hee hath them not, so all these things are Mysteries and Riddles to him.

And hence it is, because the Natural, man neither doth know, nor can know (wanting the true inward Spiritual light) what manner of things the things of the Spirit are, nor what manner of walk this Gospel-walking, or walking after the Spirit is; therefore is he uncapable of passing any right or true judgement upon the actions of the Spiritual man, or Gospel-walker. I say, a natural man cannot pass a right judgement upon the actions of one that is a Saint, or Son of God; and led by the Spirit, because they are things beyond his sphere, and out of the com­passe and reach of his understanding. As (saith a godly man) ( Valdesto, Consid. 95.) take a Worme that is bred of the corruption of the Earth, this Creature is not able to conceive of the Generation of the Sons of men, how one man is generated of another, nor of the actions of Mankind, because all these things are things alienated from her generation; yea, put the case one worme should understand this, and [Page 209]goe about to make other worms capable there­of, yet could she never doe it, because these are things alienated from their generation; so take a Natural man, he is altogether unable to passe a right judgement upon the actions of the Sons of God, which they doe as led and guided by the Spirit, because these are things altogether alienated from that which he in a Natural way doth? feeles, knowes, or experiments in him­self; yea should one Natural man bee able to passe a right judgement upon the actions of a Spiritual man, yet could he not make others ca­pable thereof, because the judgement of Spiri­tual things is a thing alienated from their ge­neration: Therefore saith the Apostle, 1 Cor. [...].15. The spiritual man judgeth all things, &c. that is, the spiritual man hee can see quite through another man, he can see through his actions and designes what hee can doe, and whither all tends; hee can see through the Principles of another what they are, what good there is in them, and how they will hold, but hee himself is judged of no man, that is, no man which hath not the Spirit is able to judge of him, his actions, principles, &c. wherein hee is guided by the Spirit; the walk and actions of the Spiritual man are a Mystery and Riddle to other men, whereas their waies and walkings are clear to him. And truly the consideration of this hath oftentimes made me afraid, to pass a judgement upon the principles or actions of such men whom I have seen to have more of the power of the Spirit than my selfe had.

Vse 3. This truth is a Touch-stone to try mens persons and actions by; would we judge of men, would wee judge of actions, what in deed or in truth they are, the judge of them by what there is of the Spirit in the one, or the other?

1 For Persons, the great difference all a­long the New Testament betwixt Saints and Sin­ners is this, and only this; one hath a Spirit, the other not; Saints have a Spirit, Sinners have not the Spirit. We have the Spirit, saith Paul; and again, If any man have not the Spirit of Christ he is none of his. He makes the great bu­siness of judging persons whether they bee right or wrong, sincere, or hipocrites; sound, or rotten; to lye in this, the having or not having of the spirit. In the Primitive times, when Christians came together, they used to ask one another, Have you received the Spirit? they did not judge of men as wee doe now, such a man is a good man, he praies, hears, &c. no, but hath the Spirit; there are a hundred things which men look upon, and call godliness, which indeed are no part of it; for a man to pray, and performe some Moral duties which Natural Conscience may compel a man unto, this doth not make a man a godly man, but this is that which makes a man a godly man indeed, and distinguisheth him from all the Sinners of the World, the having of the Spirit; therefore Christ when he speaks of sending of the Spirit, ( Joh. 14.) he saith, I will send the Spirit whom the world cannot receive; this is that wherein a Saint out-strips, and goes beyond all the world [Page 211]besides, hee hath the Spirit which the world cannot receive.

2 For actions; would wee know whether such a mans actions are right or wrong, look to this, doe they come from the Spirit? one man may doe the same things for the outward work as another doth, and yet one may be right, and the other wrong; one may be a Gospel-work, the other not, because one may come from the Spirit, the other may be only flesh springing from Natural Conscience, or Natural parts gathered up together; Judas repented as well as Peter, but Peters coming from the Spirit, and Judasses not, his was a Gospel-act, and not the other. It is not the outward walk, but the inward principle that makes the difference of walking.

Vse 4. Then hence let us learn, not to put too much in any outward forme; I am not of their minde who are against all formes; for out ward formes there are as well as duties of Christs owne institution; but this I say, sith Gospel-walking is walking after the Spirit, let us not put too much in the forme. Some men there are that put too little in the forme, and so they throw it by; others put too much in it, making that the maine, laying the stresse of their whole reli­gion there. Now I desire this may bee conside­red of us all, that the maine Gospel-walking is the Spirit, and though I am to walk in outward formes so farre as they are of Christs instituti­on, and to use them, yet the maine of Christian Gospel religion lyes not so much in the outward forme as in the inward spiritual worship. There­fore [Page 212] Paul speaking of Gospel-worship, makes in principally to consist in this, as Rom. 1.9. For God is my witness, whom I serve with my spirit in the Gospel of his Son, &c. and Chap. 2.28, 29. For he is not a Jew which is one outward­ly, neither is that circumcision which is outward in the flesh; but he is a Jew, which is one inward­ly, and circumcision is that of the heart, in the Spirit, and not in the Letter, whose praise is not of men, but of God; and Phil. 3.3. For wee are the circumcision, which worship God in the spirit, and rejoyce in Christ Jesus, and have no confi­dence in the flesh; and so Christ himself oppo­sing the Legal and Gospel worship, Joh. 4.21, 22, 23, 24. shewes us that Gospel worship is chiefly and mainly worship in spirit: Jesus saith unto her, Woman, beleeve mee, the hour cometh when yee shall neither in this mountaine, nor yet at Jerusalem worship the Father; yee worship yee know not what, we know what we worship; for sal­vation is of the Jews. But the hour cometh, and now is, when the true Worshippers shall wor­ship the Father in spirit and in truth, for the Fa­ther seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in spi­rit and in truth. And therefore in Psam 45. which is a Prophesie of the Church of the New Testament: it is said, that the Kings daugh­ter is all glorious within; shewing us, that the Saints of the New Testament, their glory should be chiefly in inward graces. This is the diffe­rence betwixt Old Testament worship, and New Testament; in the time of the Old Testa­ment their worship did lye mostly in outward [Page 213]things, outward observations of times and pla­ces, &c. the inward worship, it was vailed under the, outward. So in the New Testament, the maine. worship is inward worship, in spirit, and the outward in many things seems to be vailed under that, yet as then the outward worship did not exclude the inward, but the inward was required, and without in the outward was no­thing; so now the inward worship doth not exclude the outward, but the outward is also re­quired; and where it may bee performed and is not, I may say, without it the inward is little or nothing, as to Gods acceptance thereof. Therefore I say, let us not put too much in the outward forme, though were are not to despise it, yet let us not put too much therein.

Quest. But when may a man be said to put too much in an outward forme?

Ans. 1. When a mans whole religion lies in that; when a man hath nothing to shew him to be religious, or to make him so, but some outward forme. Many there are which goe with some outward forme upon their backs, and doe but strip them of this their garment, and they have no more Religion than the most irreligious man living; they have nothing to shew them to be religious, or to difference them from other men, who have no religion at all, but live without God in the world, save only this, they are in such an outward way, or they doe now and then performe such an outward duty. take them out of their way, and from their duty, and they have no more religion than a Horse; all their religion it lies in the outside, [Page 214]they have as little in their heart, though they seeme to have much on their backs as any o­ther men. And indeed it is a very usual thing with many persons who faine would be rell­gious, and love to be so accounted, and have no stock within to trade with, to drive on a trade for a while as long as they can in this way. Now I say, when all a mans religion lyes in the outward forme, it is evident such a one puts too much in it. Thus it was with the Jews in Christs and the Apostles times, their whole religion lay in this, that they were the Sons of Abrcham, and circumcised, &c. but see what Paul saith to them, Rom. 2.28, 29. For he is not a Jew which is one outwardly, neither is that cir­cumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the let­ter, whose praise is not of men, but of God.

2 When a mans love and charity is bounded up within the line of his own form, or the way hee is in, or opinion hee holds. When a man hath no charity to spare for any but those that jump with him in his own way, or opinion, or if hee have charity for them, yet because they do not fully accord with him in every thing, hee can allow them but a little of his love, or of the exercise of this his charity. I have known some my self, who have been so high against baptising of Infants, that their charity would not allow that man one grain of grace, who could not set his seal presently to this their opinion. I speak not this to throw dirt in the faces of any, but only to shew how that some men there [Page 215]are who put too much in Forms. Paul, un­doubtedly you will all grant it, had as much cause to bee confident of the truth of those Ordinances and Traditions hee delivered to the Churches, as any man now living, hath of his own way or opinion, and yet hee had so much charity as to allow him to bee a brother which did not come up to his Traditions, 2 Thess 3.14, 15. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed; yet count him not as an enemy, but admonish him as a brother.

3 When a man is so addicted to his owne way, or forme, that he cannot with patience hear what in a way of Christian love or humility is, or may be said against it. I speak of such things as are disputable, where godly men have somewhat to say pro and con, as we say; now when a man is so set upon some outward forme that hee walks in, or hath taken up, as that hee cannot without flying out, and shewing much passion, much of man, hear a word against any thing or principle by him taken up, it argues hee puts too much in that outward forme, though he may be in the right as to the thing, yet this argues him to put too much in it. Thus the Jews in the two and twentieth of the Acts, they gave Paul audience till he came to those words, Depart, for I will send thee farre hence unto the Gentiles; and they gave him audience unto this word, and then lift up their voyces, and said, away with such a fellow from the earth, for it is not fit that hee should live, vers. 21.22. This because it did de­rogate [Page 216]from their outward priviledges, and their way of a National Church, that now the Gospel should goe from them unto the Gentiles, they can bear no longer, but passionately cry out? Away with such a fellow from the earth, for it is not fit that he should live.

4 When a mans glorying and boasting lyes chiefly in that, when a man makes this the great mat­ter of his glorying and boasting, that hee is in such or such a way, as many poor souls will do, they boast of this, that they are for, or of such a way, of those that hold such an opini­on, &c. When a man makes any outward thing the matter of his glorying hee puts too much in that. This Paul would not do, and therefore when the false Apostles made a glorying in outward things, as Circumcision, &c. hee saith, Gal. 6.14. God forbid, that I should glory save in the crosse of the Lord Jesus Christ, by whom the world is crucified to mee, and I unto the world, hee makes spiritual things, as the Cross of Christ, the Death of Christ, and his be­ing crucified with Christ, and dying with Christ, and that in opposition to outward things, as Circumcision, &c. which the false Apostles gloried in, the only matter of his glory, shewing us that when we make our greatest boast, and glorying of outward things, we put too much in those things, and also that the great glorying of a Christian should bee in inward things, his being crucified with Christ, being like Christ, &c. Yea such glorying in outward things, hee calls a glorying after the Flesh, 2 Cor. 11.18. Seeing that many glory after the flesh, I will glory also; the [Page 217]best of outward things, when we come to glory in these, and make our boast of these, our glorying and boasting will be found but a carnal fleshly boasting.

5 When a man likes that truth, which other­wise he loves, the worse, because it comes not to him fully in his owne way; it argues he puts too much in that outward way. As suppose, two godly men deliver the same Truth, one in an Independent (as they say) the other a Pres­byter, and put the case I were a Presbyter, I dislike the Truth because it is an Independent, one of another way speaks it; another is an In­dependent, hee dislikes because a Presbyter speaks it; both these shew that they put too much in their owne way, because they love the Truth, which only is to be loved and embra­ced for it self, the better, or the worse, because it comes in, or out of their way. Truth was truth in Apollos his mouth, and Aquila and Priscilla heard him, when hee preached in the Synagogue, yet it is said that hee knew only the Baptisme of John, and had but a dark and confused, not a perfect knowledge in the way of the Lord till afterwards, Aquila and Pri­scilla took him, and expounded the way of God to him more perfectly, Acts 24.25, 26. From which instance, I conclude this, that a man may, and it was the practise of Primitive Saints, to hear those who were not Members of visible Churches, but strangers to them, if so be the things they taught were truth; for Aquila and Priscilla Church-members, hear Apollo, who was either a stranger to them, and if so, [Page 218]then it was an use to hear strangers; of it known to them (which is most likely hee was not till afterwards) then did they know that hee knew only the Baptisme of John, and was not clear as yet in his principles for the way of the Lord, and yet they heard him.

Vse 5. Then you which are Gospel Saints fol­low the Spirit; the mistakes of the Saints doe not arise from the want of the Spirit to teach them and guide them, so much as from their not observing the way of the Spirit, and follow­ing of it; Saints have the Spirit promised to teach and lead them, but they do not follow their Leader; and hence grow all those mistakes and errours that are in Beleevers, from their not fol­lowing their Leader. Had wee but so much heavenly wisdome and grace as observe the goings of the Spirit, and to follow him in his owne way or path, we should not misse the will of God so frequently as wee doe; seldome doth a Saint mistake but he shall finde, if he doe but look back where his mistake began, that there he did cease to follow his Leader; either he did turne aside to pride, curiosity or some­what which he should not have done, and there the Spirit which▪ before sensibly went along with him, left him, so that he went about gro­ping after that truth; which before he saw by another inward secret light, only by the light of his owne reason and natural understanding; so that sometimes a Soul which is taught by the Spirit, can say, here and here I left to fol­low my Leader, and ever since I have been in the dark; whilst I went along humbly seeking [Page 219]after truth and the will of God, as God should make out the same to me, I saw thingsclear, and with much evidence and inward light things were made out to me, but at such a time I remember after I had got a little light into such a truth, I grew proud, and self-conceited, and wanton with what I had attained, and there I sensibly found the Spirit left me, and ever since I have been seeking after that truth, but have not had that inward light to direct me, nor than evidence nor clearness concerning the things I have found out as before I had.

Quest. But how shall I come to this, to fol­low the Spirit?

Answ. 1. Observe, when the Spirit of God goes before thee, either in the discoverie of any truth, or helping thee in any thing that concerns thy practise; sometimes the Spirit of God goes so manifestly with a Beleever, either in the helping of him in the knowledge of some truth, or performance of some duty, that a Be­leever can say, Now I know of a truth that the Spirit of God is with me, and here and here he hath helped me. Hee beholds himself to see things with another light than at other times he hath done; and such a light, as though hee would give a world for the same yet can he not attaint it when hee would; and he feels him­self to bee helped, and assisted by another strength, so as that he can say, I know now I have light from the Spirit, and strength from it; the Spirit of God is with mee, goes before me, hitherto it hath helped me. Now ob­serve, [Page 220]such times as these are, when the Spirit of God goes before thee.

Quest. But put the case the Spirit of God goes before me, and I doe not know the same, how shall I come to know it?

Answ. There are three things, or three waies by which thou mayest know it:

1 By the present light and life it brings with it; First, if it be in matter of teaching that it goes before thee, it brings light; which is an in­ward discovery in a way of Spiritual reasons, and demonstration of the thing it teacheth to the Soul, carrying with it a strong and power­ful conviction of the truth, and certainty of the thing it teacheth, unto the Soul that is taught, so as that, that very thing which the Soul for­merly sought oftentimes after, by Natural light and reason, and yet remained in the dark, and could come to no certaine conclusion a­bout it, is now in an inward and secret, and spiritually rational way made clear to it, so as that the Soul can say, I now see, and know, and beleeve that such a thing is, and how it is truth; this inward light is much better seen and discerned in that Soul where it is, when it is, then either then or at another time can be expressed by that Soul. This light in Scrip­ture is called Revelation, Matth. 11.27. No man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him, 1 Co­rinth. 2.10. But God hath revealed them un­to us by his Spirit, Ephes. 1.17, 18. That [Page 221]the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of Wis­dome and Revelation in the knowledge of him, the eyes of your understanding being enlightned, that yee may know what is the hope of his cal­ling, and what the riches of the glory of his in­heritance in the Saints. And the inspiration of the Almighty, Job 32.8. But there is a spirit in man, and the inspiration of the Almighty gi­veth them understanding. To difference the same from that light which is from Natural rea­son, or relation of others.