The Souls Exaltation, Text 1

The Souls Exaltation · Text 1

p. 1THE SOVLES union with CHRIST.

1 CORIN. 6.17.

He that is joyned to the Lord, is one Spirit.

WE told you that the application of the merits of Chriſt, conſiſts eſpecially in two things:

Firſt, the preparation of the ſoule for Chriſt.

Secondly, the ingrafting or the knitting of the ſoule to the Lord Jeſus Chriſt.

Of this preparation wee have heretofore largely treated: partly in contrition, where the ſoule is cut off from ſinne: partly in humiliation, whereby the ſoule is cut off from it ſelfe; whereby the Lord raſes the foundation of all carnall confidence, whereby a man reſts upon his owne privileges and performances, and makes his ſervices his Saviour; either the ſoule ſeeth no need to depart from ſinne, or elſe it thinke it can helpe it ſelfe out of ſinne: when both theſe are removed p. 2from the ſoule, then it is fitted to receive the Lord Jeſus Chriſt.

Secondly, the ſoule comes to be ingrafted into Chriſt: and that hath two parts:

Firſt, the calling of the ſinner; or the putting of the ſoule into Chriſt.

Secondly, the growing of the ſoule with Chriſt: theſe two take up the nature of ingrafting a ſinner into the ſtock:

Firſt, it is put into the ſtock.

Secondly, being put into the ſtock, it growes together with the ſtock: theſe two things are anſwerable in the ſoule. The former of theſe two wee have largely treated of, and fully finiſhed in the great worke of vocation, when the Lord brings the ſinner to himſelfe by the call of merciemercy, and the voice of the Goſpell: we are now to proceed; and we have made ſome entrance into the ſecond; and that is the growing of the ſoule together with Chriſt: for though the graft be in the ſtock, yet it cannot be fruitfull, unleſſe it grow together with the ſtock: now this growing together is accompliſhed by two meanes:

The firſt is the union which the ſoule hath with Chriſt.

The ſecond is a conveyance of ſap, or ſweetneſſe, or a communion with Chriſt, and all the treaſures of grace and happineſſe that is in him: then to make up the growing together of the graft and the ſtock; Firſt, the graft is put into the ſtock. Secondly, there muſt bee a communicating of the moiſture that is in the ſtock, to the graft, and p. 3ſo they grow together; otherwayes it growes not at all, but withers away: now wee are firſt to deſcribe the nature of the worke in generall, and then we will deſcend to particulars, and the ſeverall parts of it: now wee will define this union ſo farre as it concernes our purpoſe, not int…enching into particulars.

It is ſuch a joyning of the faithfull ſoule in ſuch a meanes to Chriſt, that it becomes one ſpirit: theſe are not by way of collection to be gathered, but they are plainly expreſſed in the text: and two points of doctrine I meane to proſecute: the firſt point is from the firſt part of the text.

Doctr. 1 Every true beleever is joyned unto Chriſts the word in the originall is, glued; he is glued, he is waxed, he is firmly and neerly combined and knit to the Lord Jeſus Chriſt.

The ſecond part of the deſcription, is the ſecond point in hand.

Doctr. 2 He is ſo joyned unto the Lord, that he becomes one ſpirit: as the adulterer and the adultereſſe is one fleſh; ſo he that beleeves in Chriſt, is ſo neerly joyned to him, that he becomes one ſpirit: ſo we ſee the verſe offers two doctrines:

Firſt, that a faithfull ſoule is firmly and neerly knit unto Chriſt.

Secondly, hee is ſo knit that he becomes one ſpirit.

But firſt of the firſt doctrine.

What ever by way of compariſon can be alleaged, concerning the neere combination of one thing with another, they are all tyed to this knitting p. 4of the ſoule to Chriſt: looke what a friend is to a friend; looke what a father is to a childe; what a husband to a wife; looke what a graft is to a tree; and that is neerer than a husband to a wife: nay, goe yet farther, Galat. 2.20. what the ſoule is to the body; the ſoule is not only knit to the body, as one member to another, as the hand is knit to the arme, and the arme to the ſhoulder; but the ſoule doth communicate it ſelfe univerſally thorow the leaſt part of the body: ſo the Apoſtle ſaith, Chriſt is the very ſoule of a beleever, I live, yet not I, but the Lord Ieſus liveth in mee; ſo that looke as the body liveth by the ſoule, the ſoule cloſing, and communicating, and quickning of the ſame, ſo Chriſt is in a Chriſtian, and ſpeaks in a Chriſtian, and enableth a Chriſtian to the performance of that he doth; hence the body of the faithfull is called Chriſt, 1 Corin. 12.12. but we will open this a little further in two paſſages:

Firſt, the carriage of the ſoule in this cloſing.

Secondly, the manner how it doth cloſe.

The carriage wee ſhall deſire to diſcover in three particulars, which may bee expreſſed in a graft, when it is put into the ſtock: and I ſay, therein obſerve three particulars:

Firſt, there is an exerciſe of the elements that are in the graft upon the ſtock, and are ſo farre mingled one with another, and doe ſo farre cloſe one with another, that they become one.

Secondly, the graft joynes to the ſtock, and none other.

Thirdly, they doe not onelyonly act thus, but are p. 5bound one to another: and this makes them act anſwerably to theſe three particulars. There is alſo an expreſſion of the knitting of the ſoule to Chriſt in three particulars:

Firſt, the ſoule gathers up it ſelfe, and all its ſpirits, its faculties, that doth exerciſe in the worke thereof upon Chriſt, and that makes the ſoule to grow unto the Lord: when the ſoule turnes the promiſe into good bloud, it doth not only chew the meat, but diſgeſt it, and it becomes good bloud: a true beleever gathers up all the faculties of his ſoule, and imployes them upon Chriſt: hope expects Chriſt, and deſire longs for Chriſt, and love and joy imbrace Chriſt, and the will cloſeth Chriſt; thus the ſoule ſettles it ſelfe upon Chriſt, hoping, expecting, longing, deſiring, loving, embracing: looke as it is with a woman that kneads dowgh, if there be two parts of it, the moulding and the kneading knits them together, and makes them one lump: ſo there is the moulding of the ſoule to the promiſe, hoping, and deſiring, and longing, and chuſing; faith kneads all theſe together, and knits them unto God, and drawes the ſoule to him.

Secondly, the ſoule is ſatisfied with Chriſt, and the riches of his grace; the beleever doth repoſe his confidence wholly thereupon: Prov. 5.19. that which makes the love of a husband increaſe towards his wife, is this, Hee is ſatisfied with her breaſts at all times, and then hee comes to bee raviſhed with her love: if a husband hath a looſe heart, and will not content himſelfe with the wife of his p. 4duplicate page p. 5duplicate page p. 6youth, but hath his back doores, and his goings out; this makes a breach in matrimoniall affection; but when he is ſatisfied with her breſts, he is raviſhed with her love: ſo hope hath an expectation of mercy, and is ſatisfied therewith; deſire longs for mercy, and is ſatisfied therewith; the will cloſeth Chriſt, and it is fully ſatisfied with him; and if it were to chuſe againe, it would chuſe none but Chriſt: thus ſuck thou up the conſolations in the promiſe, and be ſatisfied therewith, and then thou wilt grow there upon; but if you will bee reſting here, and ſtaying upon the contentments of the world, this is weake confidence, and drawes the ſoule from God.

Thirdly, the laſt thing is the binding of the heart upon both theſe, viz. the keeping of the heart to the exerciſe of the promiſe, and to bee ſatisfied with the promiſe; 1 Coloſſ. 23. If yee continue in the faith; being grounded and ſetled, ſo that a man doth ſtake downe his heart to the promiſe, and holds hope, and deſire, and love, and joy, and the will unto it: it receives all Chriſt, and none but Chriſt, and ſtayes here, and continues here for ever: this ſame covenant that bindes the ſoule to Chriſt, is that which makes the union betweene Chriſt and the ſoule: thus we ſee how the ſoule carries it ſelfe in this union.

The ſecond thing conſiderable, is the manner how it is done, and the qualitie of this union: and this we will diſcover in three particulars;

Firſt, it is a reall union, but it is ſpirituall, you muſt not conceive it groſly, as if my body were p. 7joyned to Chriſt; but there is a reall union which is ſpirituall: there is a union betweene the nature of Chriſt, God and man, and a true beleever: that which I deſire to declare is upon this ground, to difference this union from that which Divines are deceived in; viz. that it is an union more than it bare notion and apprehenſion of the minde; for what ever a man conceives, his underſtanding cloſeth with it; as whatever I apprehend, I cloſe with that; there is a conveyance of the thing into my minde, and I cloſe with it: now the union of a beleevers ſoule with Chriſt is more than this: it is not a bare apprehenſion, a wicked man will goe farre in the apprehenſion of Chriſt; but this union is ſomewhat more, and I call it a reall union, becauſe there is a knitting and a cloſing, not onelyonly of the apprehenſion with a Saviour, but a cloſing of a ſoule with a Saviour.

Secondly, I ſay this is a totall union, the whole nature of a Saviour, and the whole nature of a beleever are knit together: firſt, that it is a reall union, all the places of Scripture doe intimate as much: what the branch is to the vine, the ſoule is to Chriſt: now they are more than imagination; ſo what the husband is to the wife, the ſoule is to Chriſt. Now they are more than in underſtanding; for a man may conceive of another woman, as well as of his wife; but this is another union, whereby the perſon of the one is knit unto another: the bond of matrimony knits theſe two together. This is the frame and guiſe of knitting the ſoule to Chriſt, it is no bare apprehenſion but p. 8wee feed upon Chriſt, and grow upon Chriſt, and are married to Chriſt: Hoſea 2.20. I have married thee to my ſelfe, in truth, in judgement, and in righteouſneſſe.

Secondly, I ſay it is totall in ſo much that Chriſt is the head, and a beleever, a member; in both theſe regards they are joyned: Chriſt is the head of the Church, not onelyonly according as he is God, but as hee is God and man; and a beleever is a member not onelyonly according to his body, but according to his body and ſoule: now whole Chriſt being the head, and the whole beleever being a member, therefore a whole Chriſt, and a whole beleever muſt be joyned together.

The third is this, this union is inſeparable: Ieremie 32.40. The Lord promiſeth to make an everlaſting covenant with the houſe of Iſrael, and I will never part away from them to doe them good: ſo Pſalme 89.33.34. It is ſpoken there concerning Salomon as I conceive the Pſalmiſt ſaith, If he ſinne againſt mee, I will ſcourge him, and I will viſit him with ſtripes; nevertheleſſe, my loving kindneſſe I will not take away from him, nor ſuffer my faithfulneſſe to faile my covenant; I will not breake, nor alter the thing that is gone out of my mouth: marke that the Lord out of faithfulneſſe doth eſtabliſh thee to him in vocation, the Lord hath made a covenant with the ſoule in vocation, the hand of the Lord layes hold upon the ſoule, and brings it home; now though the Lord correct the ſoule ſharply, yet will be not leave it totally and finally; it is inſeparably knit to Chriſt; what can it p. 9be, what ſhall it be, that can ſeparate a poore ſinner from Chriſt? if Satan could have hindered him from comming to a Saviour, hee would have then hindered him from comming to a Chriſt, when he had his greateſt dominion over him: if ſinne could have let him when a man had nothing elſe but ſin, he would not have forſaken that and have beene brought home to Chriſt. If the world could have prevailed, Chriſt ſhould never have pluckt him from it; but when Satan had his greateſt power over him, when a man was nothing elſe but ſinne by nature, when the world moſt prevailed, yet then God by his good Spirit pluckt thy heart from ſinne and ſelfe: that ſoule is mine, ſaith Chriſt, Satan muſt give way, and ſhall not hinder it: that ſoule is mine, ſaith Chriſt, ſinne ſhall not let it from comming to mee: that ſoule is mine, ſaith Chriſt, and the world ſhall not ſtop the worke of a Saviour; and if Satan in the height of his malice, and the world in the top of its force, could not prevaile to keepe the ſoule from Chriſt; then much leſſe ſhall theſe be able to pluck us from a Saviour: the point then is undeniable, that the ſoule is really, totally and inſeparably knit to the Lord Jeſus Chriſt.

Vſe 1 We may here take notice of the high and happy privilege of poore creatures; how ever the poore Saints of God are deſpiſed and contemned of the world, yet they are received into covenant with the Lord; they are made one with Chriſt, and are of the blood royall: and this is the greateſt privilege that can bee; this ſhould beare up p. 10the hearts of poore Chriſtians; yee are now in the very gate of Heaven, nay let mee ſay as the Apoſtle ſpeakes; and I ſee no reaſon why a man may not ſay that hee is in Heaven in truth, though not in that meaſure and largeneſſe of glory he ſhall be afterwards. 1 Theſſ. 1.17. The happineſſe that a Chriſtian ſhall have in Heaven, is this, Hee ſhall be ever with the Lord Ieſus; Heaven were not Heaven, unleſſe a man might bee with Chriſt there: the place doth not make a man happy, but the union with a Saviour that makes him happy, and to be joyned to Father, Sonne, and holy Ghoſt, that makes him happy, and the beleever is now knit to them, and therefore muſt needs be happy; Deut. 33. the laſt verſe, as he ſaid of the people of Iſrael, ſo may I ſay of all faithfull ſoules, Happy are thou, oh Iſrael, ſaith the text, who is like unto thee, ſaved by the Lord, the ſhield of thy helpe, and the ſword of thy excellency; ſo may I ſay, Happy are ye, oh beleeving ſoules, who is like unto you? yee are ſaved by God, and are married to the Lord Jeſus Chriſt, and are the ſpouſes of the Saviour of the world; and he that is the Judge of the world, is your Husband, your beloved, and you are his: let nothing therefore diſmay your hearts.

Vſe 2 The ſecond uſe is that of terrour, and it is like a thunder-bolt, able to breake the hearts of all thoſe that are oppoſite to them that beleeve in Chriſt: that which I would have all conſider on is this, that the perſecution of the Saints is a ſin of a high nature, it is a moſt hainous abominable ſinne in the ſight of God, how ever the world p. 11thinkes not ſo of it, yet they ſhall bee ſure one day to finde: I know men thinke not then, becauſe haply the law of man provides not in this caſe to puniſh thoſe that oppoſe the Lord Ieſus Chriſt, and the power of his grace, becauſe haply the Magiſtrate doth not, or haply cannot ſmite thoſe that ſet themſelves againſt thoſe that feare God and trample upon them: therefore wicked men make the Saints of God the marke of their malice, and the aime of their rage, and all theſe indignation is bent that way, they glory in what they have done, and threaten what they will doe; they will hang and draw, and quarter within themſelves: this is that which the proud ſpirits of the world make their maine prize, and they thinke thereby to procure praiſe unto themſelves, and great preferment in their owne eyes this way: let me ſpeake a little to theſe, you that are guilty of this ſinne, ſee the compaſſe of it, take notice of the reach how farre this rebellion goeth: I would wiſh theſe men that perſecute the Saints, I would have them underſt & the compaſſe of their courſe, how farre their wicked practice extendeth, it is not againſt a deſpiſed Chriſtian; no, let them know it, their rage and malice aſcends up to Heaven, and offers violence to the Lord Ieſus Chriſt, and the labour what they can to plucke Chriſt from the right hand of his Father, and they endevour what in them lies to ſhed his blood, and take away his life: let all know that have beene profeſſed oppoſers and dead haters of the Saints of God, let them know they are melted of light p. 12treaſon, and that in a moſt hainous manner againſt the Lord of Heaven and Earth, againſt the Lord Ieſus Chriſt, the Redeemer of the world: I would that theſe men would not cozen themſelves, for God will not bee mocked: they profeſſe they love Chriſt with all their hearts, and they will doe any thing for him, but thoſe nice fellowes, thoſe ſpruce fellowes, it is thoſe that they hate to the death: doe you ſo indeed? thou haſt ſaid enough then, for thou hateſt Chriſt in hating them, and thou perſecuteſt Chriſt in perſecuting them: Eſay 37.23.28. Whom haſt thou reproached and blaſphemed, ſaith the text, and againſt whom haſt thou exalted thy voyce, and lifted up thine eyes on high? even againſt the Holy one of Iſrael: and in the 28. verſe, I know thy abode, and thy going out, and thy comming in, and thy rage againſt me; ſo that how ever Senacherib aymed at Hezekia onelyonly, and thoſe that profeſſe the truth, yet the Lord takes it at done to himſelfe: he that knew their hearts and their malice, hee ſaith, I know thy rage againſt me, it was againſt the holy One of Iſrael that they rayled. Wicked men perſecute the lives of beleevers; now Chriſt lives in them, and thou hateſt the life of Chriſt, and perſecuteſt the life of Chriſt: Acts 9. Paul had gotten letters from the Synagogue, and hee would have haled to priſon all the Saints of God that profeſſed the Name of Chriſt; now if a man had come to Paul, and asked him, Paul why doe you perſecute Chriſt; hee would have beene in great indignation; what, reverenced Paul, learned Paul, zealous Paul; what, hee perſecute p. 13the Lord of life? why, Chriſt proclaimes it, he doth ſo, and hee puts it to an upſhot, and ends the controverſie, and puts the queſtion out of doubt, I am Ieſus, ſaith he, whom thou perſecuteſt: as if he had ſaid, Poore foole; thou knoweſt not, and I perceive thou thinkeſt it not, but I receive the wound; the foot is prickt, and the head complaines. I would have a man make the caſe his owne, and be his owne Judge: If any man ſhould pretend friendſhip to you, and profeſſe hee loves you, and tells you hee tenders your perſon, but yet hee will torment your body; and hee loves your head, but yet he will cut off your arme: there is no man ſo weake, but he would loath ſuch curſed kinde of diſſimulation: a man cannot love the head and hate the member; love the perſon and torment the body: juſt ſo theſe men deale with the Lord Ieſus Chriſt; Gods faithfull beleeving ſervants are his eyes: Zacharie 2.8. He that toucheth you, toucheth the apple of mine eye; they are fleſh of his fleſh, and bone of his bone: thou that pretendeſt to love Chriſt, and to tender the head, and in the mean time loatheſt his members, and his poore Saints; know that thou doſt not perſecute the Saints ſo much, but thou perſecuteſt Chriſt much more: but haply thou wilt ſay; I am no drunkard, nor no whore-monger; I tell thee this ſinne is worſe than drunkenneſſe, or whoredome: the text ſaith,Luke 13.Luke 13 that Herod was an incestuous perſon, and married his brother Philips wife; but he added this ſinne above all the reſt, hee put Iohn in priſon; therefore all that heare the Word p. 15of God: if a man did ſee an inceſtuous wretch in the congregation, whom humanity, and reaſon, and nature doth loath, we would abhorre and deteſt him, nay every man knowes that it deſerves death. Looke upon thy owne ſoule, and lay thy hand upon thy heart, thou that perſecuteſt the Saints: thy ſinne is greater, and thy condemnation ſhall be farre ſorer than ſuch a mans: hence it is that God threatens ſuch men with the heavieſt judgements: Pſalme 82.5. it is ſpoken there concerning Doeg; we may ſee the ſtory: 1 Samuel 22. When Abimelech gave David ſhew-bread and Goliahs ſword, Doeg ſaw it and told Saul, and afterwards ſlew eighty five perſons of the Priests; now this Pſalmiſt made this Pſalme againſt this man: and he ſaith, Thy tongue deviſeth miſchiefe lik a ſharp razor working deceitfully, and God ſhall likewiſe deſtroy thee for ever; He ſhal take thee away, and pluck thee out of thy dwelling place, and out of the land of the living; becauſe he did oppoſe himſelfe againſt Abimelech; therefore the Lord would not let him go without a puniſhment: nay as God threatens the ſoreſt puniſhment againſt ſuch perſon; ſo the Saints of God by their prayers ſet themſelves moſt againſt them: Pſalme 129.5. Let them all he confounded and turned backe that have ill will at Sion, neither doe they that goe by ſay, The bleſſing of the Lord bee upon you: the pooreſt man that lives, that is in the meaneſt place, if he walkes in an honeſt calling, the Saints wiſh a bleſſing to him; but they that oppoſe the Saints of God, the Saints curſe them in the name of the Lord: it is true, I confeſſe, wee muſt bee p. 14wary and wiſe, but being wiſe and wary, it is a thing wee may and ſhould doe; David by way of Revelation knew who were implacable and obdurate; though wee know not this, yet aiming at none in particular, but onelyonly in the generall, at thoſe who bee incorragible; the Saints of God curſe them, and that bitterly in all their deſires that they put up to God; nay the greateſt indirement at the day of judgement proceeds againſt ſinners becauſe of the perſecution of his Saints, becauſe in them they perſecute Chriſt himſelfe; they teare out the very eyes of Chriſt, and rend his heart in peeces: Iud. 14. The Lord commeth with thouſands of his Angels to execute judgement upon all, and to convince all that are ungodly amongst them of all their ungodly deeds which they have committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him: Matthew 25. the latter end, Depart from mee, ye curſed, I know ye not; I was in priſon, and ye viſited mee not; I was naked, and ye cloathed me not: why, Jeſus Chriſt is gone to Heaven, and haply they never ſaw him: b… faith hee, in that you did it not to one of theſe, yee did it not to mee. Now Divines reaſon thus, that all the doome that ſhall paſſe upon the wicked at the day of judgement, ſhall goe in this tenure: becauſe ye have not done this and that; and if thoſe ſhall bee condemned that did not viſit the Saints when they were in priſon: if thoſe ſhall be damned that did not cover the naked, what ſhall become of thoſe that … hearts, and rend the … of … p. 16the Lord hath not onelyonly torments for them here, but he hath devils in hel to torment them for evermore: Therefore let me ſpeake a word of advice to thoſe that are guilty of this great ſinne of perſecuting the Lord of life; goe aſide and reaſon with your ſoules, and parley with your hearts, and think with your ſelves, Oh poore foole that I was, it was not any poore Chriſtian, any poore Saint that I hated, but it was the Lord Jeſus Chriſt, the Lord of life, and of glory, that I perſecuted, that I would have pluckt out of his Throne; I would have tore his fleſh off his body, and rent his members aſunder; and alas, I never knew it; it was not the Saints I oppoſed, but the Lord Jeſus Chriſt. I ſpeake not this to countenance faction, my aime is at thoſe that perſecute religion and ſanctity of life.

Vſe 3 For examination and triall; we may hence ſee who are thoſe that cleave unto Chriſt, as alſo thoſe that are falſe and diſſemble with Chriſt, which pretend great love, and profeſſe great kindneſſe unto our Saviour, and how much they reſpect him, and how neere Chriſt is to them. From the former Doctrine, you may diſcover whether this be true or falſe: hee that is a true beleever, and knit ſo to Chriſt as never more to bee ſeparated and parted, he takes up the whole ſtrength of his ſoule, and bottoms it upon a Saviour; hee is ſanctified with the freeneſſe of his grace, and is reſolved for ever to cleave unto him, and beſtow himſelfe upon him: he that truly beleeves, is thus knit, thus joyned to the Lord Ieſus Chriſt: looke p. 17as it is ſometimes with a mightie branch of a tree, …r with the arme of a mans body, however the bough of the tree may be rent ſometimes, and haled aſide by the violence of the tempeſt, or by the pulling of a mans hand, yet it will hold by the body, and when the hand is gone, it will goe up againe: ſo it is with a faithfull ſoule, he ſo cleaves to Chriſt, that he will never be parted from him, he will never be ſeparated, what ever provocation or oppoſition comes to the contrarie: the beleeving ſoule is ſometimes rent and ſtrained by the weight of perſecution and temptation, and with the violence of corruptions; but as ſoone as the temptation and the weight is gone, it clings to Chriſt againe; and as the bough, take away the hand, and it will riſe up againe: ſo whatſoever temptations come, or corruptions come, or oppoſitions betide, yet it will not be pluckt off from the Lord, and though it may be ſwayed aſide, yet it growes to the Lord: therefore the firſt of Samuel 10.26. it is ſaid, The hearts that God touched did cleave unto Saul; ſo it is with a beleever, thoſe that are famous in the eyes of the world, and have profeſſed great kindneſſe to him, in the time of perſecution they will flye off; but thoſe whoſe hearts God hath fully touched, they will follow Chriſt, notwithſtanding all oppoſition; as it is with the needle of a diall, it may be ſtirred and moved, but it will never r… till it come to the right place againe: ſo it is with the ſoule that is …uit to Chriſt by faith, though he may be … …ering and doubting, yet he will never bee … p. 18till he come to be faſtned the right way to Chriſt; but others there are that cleave fainedly to Chriſt, and herein it will appeare; either they will off when occaſion ſerves, or elſe wither in the very worke of the profeſſion of the Goſpell, though they continue therein: ſome there be that fall away wholly from their profeſſion; of this ſort are thouſands of your common proteſtants, that are only knit unto Chriſt by peace and proſperity: there are millions, if the day of trouble ſhould come, and fire and ſword ſhould come, and make them make profeſſion of their faith, they would flie off from their profeſſion, and they would leave the Lord, and the Goſpell, and all in the lurch, becauſe they are not knit unto Chriſt by ſaving faith. In the ſecond place there are others, who though they doe not fall away totally, yet notwithſtanding they wither, and die, and come to nothing: and theſe are your cunning and cloſe hearted hypocrites, thoſe that are knit to Chriſt, and grow to him by ſome helpe, and ſuccour, and aſſiſtance, which they have from him, by which they flouriſh, grow greene in the profeſſion of the Lord: there is a generation of cunning diſſemblers, and cloſe falſe dealers with the Goſpell, that grow to Chriſt by ſome helpe they receive from him, and that makes them make a glorious ſhew in the profeſſion of the Goſpel; but yet if God take away his aſſiſtance, they wither, and die, and fade, and vaniſh: looke as it is with the haires of a mans head, or with the leaves of a tree, the leaves grow to the tree, and the haires to p. 19the head, but they grow not ſo much upon the ſubſtance of the body, nor the leaves upon the ſubſtance of the tree, as the arme and the branch doth, but they grow onelyonly by the moiſture that comes from the body, and the moiſture that comes from the root: or looke as it is with a wen in a mans body, it is no part of the body, but it growes out of the ſuperabundant humors of the body, and that feeds the wen, and increaſeth it; but if the body grow weake and feeble, and that humour be taken away, it withers and comes to a drie skin: juſt ſo it is with theſe curſed cloſe hearted hypocrites, as the haires and leaves grow, ſo they grow to the Lord Jeſus, namely, the Lord vouchſafeth ſome ſap and moiſture, and ſome aſſiſtance to the performance of ſome ſervices, but they never grow to the ſubſtance of a Saviour, they never grew to the holineſſe of Chriſt, they never had the Spirit of Chriſt powerfully prevailing with them: as it is with the wen, ſo it is with theſe glorious hypocrites, that can vent themſelves very gloriouſly, they are wens in the profeſſion of the Goſpell, they looke full bigly, and ſtare every man in the face, and to the appearance of the world, are men of great account▪ but if once the Lord take away his aſſiſtance from heaven, they are like leaves upon the tree, if they fall not, yet they wither away: I have oſerved ſometimes, you ſhall have drie leaves ſtay upon an oake tree, till new ones come againe: ſo theſe haughtie hearted hypocrites, they will take up a kinde of a dying courſe of profeſſion in the way p. 20of life and ſalvation, but they never come to bee oppoſers and reſiſters of God and his grace, till there comes ſome to bee wiſer and ſtricter in a Chriſtian courſe than they, and then hee fals away.

Vſe. 4 Is it ſo that the faithfull ſoule is thus neerly knitted to Chriſt, as the member to the body, or the branch to the vine? then all you that beleeve in Chriſt, obſerve from hence a ground of ſtrong conſolation, againſt all the contempt of the world, and the miſery that can betide, and againſt all the temptations that Sathan can lay againſt you, to cauſe you to fall finally, or totally.

Firſt, it is a ground of great comfort and conſolation to carry up the ſoule, and lift up the heart againſt all the contempt and diſgrace, againſt all the troubles, and miſeries, and perſecutions, that can betide or befall you, or can be caſt upon you, in this wandring pilgrimage of yours: when a Chriſtian begins to turne his face heaven-ward, and goe home to the Lord, then all his friends flie away, and depart from him: David complaines, that his honours ſtood afarre off, and hee was a mocking to the enemie, and a contempt to thoſe that were before neere unto him; ſo it will bee with you, nay, it is ſo with moſt that live in the boſome of the Church: how often can many of you ſpeake of it, when the Lord hath given you a heart to walke with him, and depend upon him? how often are you made the off-ſcouring of the world? your carnall friends deteſt your perſons, and ſcorne your ſocieties; why? raiſe up your p. 21hearts with the conſideration of the former truth; yee that doe endure it, or may feare it, comfort your ſelves: doth man caſt you off? doth man caſt you out? Chriſt will receive you, why then are you diſcouraged? what though the ſervant frowne, if the Maſter welcome? what though we be not with the wicked, if we be with Chriſt, and Chriſt with us; why are we then diſcontented? it is that which comforts a party that matcheth againſt her parents minde, when her parents frowne, this comforts her heart, though ſhe hath not their love and ſociety, yet ſhe hath the love and company of her husband, and that contents her: ſo it is with every beleeving ſoule, you have matched againſt the minde of your carnall friends, they would not have you take that courſe; Oh then they tell you, Woe and beggerie will befall you; well, though you have matched contrarie to the mindes of your carnall friends, or maſter, or husband, yet comfort thy ſelfe, though thou haſt the ill will of an earthly husband, yet now God will be a husband in heaven, thou maiſt ſing care away, and bee for ever comforted and refreſhed: it was that which God himſelfe gave for a cordiall to cheare up Iacob, in that long and tedious journey of his, when hee was going into a farre countrie, Geneſ. 28.14, 15. when he was going from his owne countrie, and had no friends to ſuccour him, the Lord met him, and ſaid, I will goe with thee, and keepe thee in all places whither thou goeſt, and I will bring thee back into this land, and I will never leave thee, untill I have p. 22done that, which I ſpake unto thee of; this was that which lifted and bare up the heart of the good man, though hee could not but expect hard dealing; why yet ſaith the Lord, I will goe with thee, and never leave thee; thinke of it, and conſider of it ſeriouſly, what a ground of conſolation may it be, when we ſhall wander up and downe, and goe into caves, and holes, and dens of the earth; when wee ſhall goe into priſon or baniſhment, and friends may not, nor will not goe with us, yet Chriſt will goe; Eſay 43.2. When thou paſſeſt thorow the waters, I will be with thee; and thorow the rivers, they ſhall not overflow thee; when thou walkeſt thorow the fire, thou ſhalt not be burnt, neither ſhall the flame kindle upon thee; a man cannot ſave his wife ſometimes in the water, though ſhee bee ready to be drowned; a man cannot goe into the fire to helpe her, though ſhe be ready to be burnt; but Chriſt will be with thee in the water, and in the fire, that is, in the heavieſt trials and foreſt troubles: what can come to us, if Chriſt be with us? if miſerie, and ſorrow, and trouble bee with us, if Chriſt our husband be with us, what matter? he is the husband of his ſpouſe, and the Saviour of his people, why ſhould wee then bee diſcouraged or diſquieted?

Secondly, as it is a ground of comfort againſt all oppoſition and troubles of the world, ſo it is a ground of comfort to ſtay our ſoules againſt the fierceneſſe of all temptations, whereby Satan labours to plucke us from the Lord Ieſus Chriſt; and our hearts ſinke within us, and we ſhall (wee p. 23ſay) one day periſh by the hands of Saul, by the hand of the enemy attempting, and corruptions prevailing; cleare your hearts and know, though temptations may outbid your weakneſſes, and corruptions may outbid your abilities, and when you would doe good, evill is preſent with you, and ſinne cleaves and ſticks cloſe to you: why cheare your hearts with this conſideration, that you have Chriſt that ſticks cloſer to you than your ſinnes; and this ſhould cheere up weake and feeble ones: I know what troubles you, were I as ſtrong as ſuch a chriſtian, had I ſuch parts, and ſuch ſtrength of faith; and ſhall ſuch a poore little one as I am, beare the brunt of perſecution, and indure in the time of perplexitie: Why conſider though thou canſt not helpe thy ſelfe, yet Chriſt can: and know this that Chriſt will not loſe the leaſt member, he is a perfect Saviour: the Lord will not ſuffer Satan to take thee away from him, nor ſuffer his love to bee taken from thee: Rom. 8. the two laſt verſes, it was the triumph of the holy Apoſtle Paul; I am perſwaded (ſaith he) that neither death nor life, nor Angels, nor Principalities, nor powers, nor things preſent, nor things to come; nor height, nor depth, nor any other creature, ſhall be able to ſeparate us from the love of God which it in Chriſt Ieſus our Lord: when health is ſeparated from thy body, and light from thy eyes, and ſtrength from thy feeble nature, yet remember, that when thy body is ſeparated from thy ſoule, the Lord will not ſeparated his love from thee, neither from thy body in the grave, nor from thy p. 24… it is departed out of thy body, he will love thy body in the grave, he loves the duſt of his Saints, and he will take thy ſoule up into heaven; therefore cheare up thy heart, and comfort thy ſoule in the conſideration of Gods goodneſſe.

Vſe. 5 Laſtly, are the Saints knit to Chriſt thus firmly? then it ſhews us our dutie; we ought to take notice of the goodneſſe of the Lord vouchſafed unto us; hath the Lord advanced you thus highly? then walke worthy of this advancement, it is the uſe that the Apoſtle makes, Walke worthie of the calling whereunto the Lord hath called you; are ye the members of Chriſt? why then behave your ſelves as the members of Chriſt; are you joyned thou neerly to Chriſt? then carrie your ſelves as beſeemes you; let the dog returne to his vomit, and the ſow to the wallowing in the mire; but let the Saints that are knit unto a Saviour, walke worthy of that merciemercy, and union, and prerogative that God hath vouchſafed unto them; it is a ſhame to ſee, that ſervants of Chriſts family, and the plants of his vineyard doe walke after the converſation of the world: what manner of perſons ought wee to bee in all manner of holineſſe of converſation? we are knit unto Chriſt, and therefore ought to be holy, as he is holy; pure, as he is pure: wee ought to doe nothing, but that which may beſeeme and content a Saviour; but ye will ſay, the world will hold up their hands at us, and their mouths will bee open againſt us; why God hates the world, and ye are redeemed from the world, yee are called out of the world, therefore live not as if ye were in the world, but as God hath called you to live with himſelfe in heaven, your converſation ſhould be ſuch, as if yee were in heaven: I would not have a Saint of God tamper with the leaſt diſtemper, or be addicted to any baſe courſe, but walke exactly before the Lord.

Thus wee ſee a faithfull ſoule is knit unto Chriſt: now that which followes is this; it is ſo knit, that it is made one Spirit.

The point we named before, it is this:

Doct. 2 The faithfull injoy ſuch a union with our Saviour, that they are one Spirit with him.

The point is difficult, and the myſterie great, and beyond the reach and roome of that little light I injoy, onelyonly wee ſhall bee deſirous with ſobrietie and modeſtie to communicate what ſhall be moſt ſutable to the minde of God; not being unwilling, but deſirous to heare any advice from another concerning the ſame: the doctrine then is; a beleever is ſo knit to Chriſt, that he becomes one Spirit: for the opening whereof, becauſe it is a deepe myſterie, ſuffer mee to deale plainly and punctually, and that I may expreſſe my thoughts, and communicate what I conceive, ſuffer mee to diſcover two particulars:

Firſt, the manner how the ſoule comes to be one Spirit with Chriſt.

Secondly, the order thereof.

Theſe two we will labour to cleare ſo farre as we are able:

Firſt for the former: the manner how the ſoule… p. 26com… be one Spirit with Chriſt, it is an undeniable principle, and confeſſed by Divines on all parts, that the ſoule comes to be one Spirit, by the power of the Spirit on Gods part, and by the power of faith on the beleevers part; they confeſſe that the Spirit of God workes upon a beleever, and the beleever goes out againe to God by faith: but wee have now onelyonly the termes in the generall, if we come to the particular examining of theſe and aske a weake ſoule how the ſoule comes to be one Spirt, by the Spirit on Gods part, and by faith on our part, wee are as far to ſeeke as wee were before, and moſt of the congregation can underſtand little of it. This is our miſery, we content our ſelves with termes in the generall, and never cracke the ſhell that wee may ſee the kernell: wee never dive into the truth, that wee may ſee the intent of the Spirit therein; therefore for the opening of the point, viz. the manner how the ſoule coms ſo to be knit to Chriſt, as to be made one Spirit: (not denying any thing of the former truth, but holding thereto) wee will open it ſo far as our light ſerves us.

Queſt. If the queſtion then be, how the ſoule by the ſpirit on Gods part, and faith on the ſoules part, comes to be one ſpirit.

Anſw. That which I intend to ſpeake, I will caſt into three particulars, or three concluſions:

Concluſ. 1 The firſt concluſion is this, know that the ſpirit of God, the holy Ghoſt, the third Perſon in the glorious Trinitie, he doth really, and inſeparably accompany the whole word: (that is the p. 27generall) but he doth more ſpecially accompany the pretious promiſes of the Goſpell: the Spirit of the Lord is in theſe in a more ſpeciall manner, though he be a God every where in regard of his providence, yet hee is in a more ſpeciall manner going with, and accompanying of his Word; and in a more ſpeciall and particular fort hee is in the promiſes, the ſoule comes to bee one with Chriſt, and to bee knit unto him principally by the promiſe; the law prepares the ſoule, and the promiſe that calls the ſoule, and knits it unto Chriſt; God hath appointed his Word, and ſpecially the promiſe for the converting of a ſinner; and therefore the Spirit of God goes therewith, and workes thereby, and gives a bleſſing thereunto, according as hee in his wiſedome thinkes fit: for he is a voluntary agent, and therefore may uſe the word as he will, and when hee will; the Spirit doth alwayes worke in the word, but not alwayes after the ſame manner. You make nothing of the Goſpell, and of the Scripture; I tell you the Spirit of the Lord God, bleſſed for ever, is there after an extraordinary manner, and hardens the hearts of the reprobates, and humbles, and converts and comforts the ſoules of his ſervants: and when? not when I will, or you will, but when the Spirit of the Lord will. This is that I take to be the beſt expreſſion of it; looke as it was with the braſen Serpent ſet up in the wilderneſſe, there was an healing vertue inſeperably accompanying of that brazen Serpent; and it was as poſſible that hardnes ſhould be ſeparated from the braſſe, p. 28as his healing vertue: for whoſoever lookt upon it, healing vertue did undoubtedly and inſeparably goe with it, becauſe God had appointed this; therefore hee did bleſſe this, and undoubtedly worke by this: Juſt ſo it is with the good Word of the Lord; the Spirit of the Lord, though he be God every where, yet hee doth bleſſe this Word eſpecially, and goes with it, and hath appointed it for the ſalvation of his ſervants: therefore when the ſound comes to the eare, and the ſenſe to the minde, the Spirit goes with the Word when thou heareſt it, either to convert thee, or to confound thee: therefore the text ſaith, ye ſtiffe necked and hard hearted, ye have reſiſted the Spirit of the Lord: they would have pluckt Chriſt out of Heaven, and the Spirit and all. Now that this is a caſe undeniable, I prove it thus: that word which is able to diſcover the thoughts of the heart, and to raiſe the dead to life, and can comfort a diſtreſſed ſoule, and perſwade the ſoule of Gods everlaſting favour, that word muſt needs have a ſupernaturall power goe with it, for no created power can doe the former things: the Word tels the deepe things of God, the Word ſaith, I am ſanctified, therefore I am juſtified, therefore called, therefore elected: the Word reveals theſe deepe things of God, therefore the ſpirit muſt needs goe inſeparably with it: this is an undoubted concluſion.

Concluſ. 2 The ſecond is this, and I take it to bee ſomewhat difficult; the Spirit of grace, the holy Ghoſt, the third Perſon in Trinitie, working p. 29with and accompanying of the promiſe of grace and ſalvation; it doth therein and thereby leave a ſupernaturall dint and power, and a ſpirituall and overpowring vertue upon the ſoule, and thereby carries it, and brings it unto Chriſt, and there lieth a great weight, and obſerve it: The principall and efficient cauſe in the worke of the ſoule, to bring it to beleeving, it is not ſo much any thing in the ſoule, as a ſpirituall aſſiſting, and moving, and working upon the ſoule; by vertue of which working and motion it is moved and carried to the Lord Ieſus Chriſt, as thus: the ſpirit let in a power to ſtirre hope, and it is ſtirred and moved; it lets in a power to quicken deſire, and it goes; it lets in a power to kindle love, and it flames; it lets in a power to perſwade the will, and it takes and chuſes: the Spirit moves upon theſe faculties, and by vertue thereof they are moved, and carried to the Lord: therefore I conceive the maine principall cauſe of faith is rather an aſſiſting power working upon, than any inward principall put into the ſoule to worke of it ſelfe, but the worke is upon the ſoule: the ſoule by that power and aſſiſtance is conveyed and carried home to Chriſt: obſerve it, I will expreſſe it in ſeverall paſſages, becauſe here lies the difficulty of the point.

Then know that the Spirit of God doth in the firſt ſtroke of faith, as the Spirit of God did upon the waters: Gen. 1.2. the text ſaith, there … confuſed lumpe, and the Spirit moved upon the … and ſet upon that confuſed lumpe, faſ… … p. 30the creature out thereof: ſo it is with the Siprit, (and when I ſpeake of the Spirit, I intend the promiſe too) the Spirit in the promiſe meeting with an humbled ſoule now abaſed, and ſtaggering and quarrelling with himſelfe, he is in a confuſed eſtate, hee knowes not what to make of himſelfe, nor of his confuſed condition: now the good Spirit of the Lord moves upon the ſoule, and leaves a ſpirituall dint and ſupernaturall work upon it; and the ſoule by vertue thereof is carried, and fitted, and faſhioned to goe to Chriſt: this I take to bee the meaning of that place, Acts 26, 18. Saint Paul was ſent to turne men from darkneſſe to light: Now it is a confeſſion amongſt all Proteſtant Divines, that the firſt ſtroke of the Spirit is upon the ſoule: there is nothing in the ſoule that can drive ſinne from the ſoule, and plucke the ſoule from ſinne; but the Spirit works this, and the ſoule takes this blow, and by vertue of that Spirit, the ſoule is pulled from corruption, and turned from ſinne: this is a confeſſed truth, that the firſt ſtroke in converſion is not from any thing within the ſoule, but it is from the Spirit; nay the ſame ſtroke doth two things; it turnes from darkneſſe to light: the ſame hand, and the ſame ſtroke doth both theſe; as for example, when you teare one thing from another, as you reare it from the other, you pull it to your ſelfe: he that puls a bough from a tree, as he pulls it from the tree, hee pluckes it to himſelfe: ſo the ſame Spirit that workes upon the ſoule in calling it from ſinne, it doth worke upon the ſoule in drawing p. 31it to Chriſt: it pulls off hope from the world, and makes it expect a Chriſt; it pulls off deſire from the world, and makes it long for Chriſt; it pulls off love from the world, and makes it entertaine a Chriſt; it pulls off the will from the world, and makes it chuſe a Chriſt; ſo that one ſtroke doth both, and it is plaine, therefore the worke of the Spirit upon the ſoule muſt bring it unto Chriſt. The like phraſe wee have, Iohn 15.19. I have called you out of the world, therefore the world hates you: ſo that it is there the ſame voyce, the ſame ſpirit that calls a man from ſin; as that is not the way, thou poore ſinner, the way of pride and idleneſſe, &c. that is not the way to Heaven. Now that call as it pulls the ſoule from ſinne, ſo that motion and moving, and ſupernaturall worke that it leaves upon the ſoule, the ſoule thereby being moved and drawne, it is comming to the Lord: the ſoule hath not ſo much the worke of the Spirit of grane in him, as the work of the ſpirit of grace working upon him, to draw him from evill, and to turne him to the Lord; and by vertue of the ſame worke hee is drawne from the one, and brought to the other: this I conceive to be the great difference between the union that Adam had with God, and that which the faithfull have. Adam had a ſtocke in his owne hand, God made him wiſe, and holy, and righteous; this was his ſtocke, he had a principle within himſelfe, either to hang upon God, and ſo to bee ſuſtained, or to ſlide and withdraw himſelfe from God: he had power either to hold, p. 32or to let goe: he had the ſtaffe in his owne hand, he might turne unto God, and cloſe with the command if he would, or he might depart from God, and withdraw himſelfe from the aſſiſtance which hee lent him as he did: but now here is a maine difference in the bringing of the heart home to Chriſt in this union, becauſe the firſt ſtroke that drawes the ſoule, and brings the ſoule to Chriſt, is not from any thing within, ſo much as from the ſpirit without: the hand of Chriſt it layes hold upon the heart, and workes upon the heart, and brings him home to himſelfe; this firſt ſtroke is from without, wee doe beleeve being framed thereunto, and drawne by the Spirit of the Father; the everlaſting arme of the Lord that appeares in the Goſpell, hee lets it downe, and workes upon the ſoule, and brings the heart to himſelfe, and ſo the heart is brought to Chriſt, not from any Principle firſt in it ſelfe, but by the Spirit that workes upon it: when the Word of God comes to the ſoule, the Spirit of God accompanies that Word, and puls the earthly minde from earthlineſſe, and the uncleane heart from his luſts, and ſaith, Come out, thou poore ſoule, this is the way to a Chriſt that will pardon thee, this is the way to a Chriſt that will purge thee; ſo that my ſoule moves, but it is becauſe it is moved; my will cloſeth, but it is becauſe it is perſwaded: ſo that the firſt ſtroke of this union is not from my ſelfe, but it comes from Chriſt; the hand of the Spirit layes hold on me, and drawes me to him: hence in the p. 33third place, the union drawes ſomewhat neerer; ſo that wee ſee, firſt there is a holy Ghoſt in the promiſe, and ſecondly, wee ſee that the Holy Ghoſt leaves a ſupernaturall worke upon the ſoule, and brings it home to Chriſt.

Concluſ. 3 The third concluſion is this, the Spirit of grace in the promiſe working thus upon the heart, it cauſeth the heart to cloſe with it ſelfe in the promiſe: the Spirit of God by the promiſe ſo works upon the ſoule, that it makes the ſoule cloſe with the promiſe, and with it ſelfe in the promiſe: and this is to be one Spirit, and this I take to bee the meaning of that place, Philippians 3.12. Paul ſaith, that he was apprehended of Chriſt, as if he ſhould ſay, I was not ſo much apprehending, as apprehended: not ſo much that he did it, but Chriſt in him, and upon him, and by him; for I told you the worke of the Lord in the worke of converſion, is upon us, by us, to bring us to himſelfe. The Spirit of the Lord is in heaven, and it is in the promiſe, and that Spirit in the promiſe comes to the ſoule of a beleever, and leaves a ſpirituall worke upon the ſoule of a beleever, and the ſoule is moved by vertue of that Spirit, to cloſe with that promiſe, and with that Spirit that is in the promiſe: I would expreſſe my ſelfe by theſe two compariſons; looke as it is with the moone, the naturall Philoſopher obſerves, that the ebbing and flowing of the ſea, is by vertue of the moone, ſhe flings her beames into the ſea, and not being able to exhale as the ſunne doth, ſhee leaves them there, and goes away, and that drawes them, and when p. 34they grow wet, they returne backe againe; now the ſea ebs and flowes not from any principle in it ſelfe, but by vertue of the moone, being moved, it goes, being drawne, it comes; the moone caſting her beames upon the waters, it moves the ſea, and ſo drawes it ſelfe unto it ſelfe, and the ſea with it: ſo the heart of a poore creature, is like the water, unable to move towards heaven, but the Spirit of the Lord doth bring in its beames, and leaves a ſupernaturall vertue by them upon the ſoule, and thereby drawes it to it ſelfe: or looke as it is with a claſpe and a keeper; take a great claſpe, put it thorow the keeper, and being brought thorow, it cloſeth with it ſelfe: ſo it is with an humble broken heart, it is like this keeper, the good Spirit of the Lord is like this claſpe, the Spirit workes upon the ſoule, and leaves a ſupernaturall vertue upon the ſoule, and goeth with that vertue, and puls the ſoule by the power of it ſelfe, and knits it to its ſelfe, it workes upon the heart in this manner, and claſps the humbled ſinner, and brings him home, and holds him to the promiſe, and to it ſelfe in the promiſe.

Now I would contract theſe three concluſions, in the former ſermons, into three queſtions, to make them ſo familiar, that weake ones, which have any ſpirituall grace, may be able to come to aprehend and underſtand them:

Queſt. 1 I aske therefore, what is there in the promiſe of the Goſpell, or what is there in the Word of God, is there nothing but letters, and ſillables, and ſentences?

p. 35Anſw. I anſwer, Yes, humane Authours have words and ſentences, but oh the glorious God, the third perſon of the Trinitie, the bleſſed Spirit of the Lord Jeſus Chriſt is inſeparably preſent with, and accompanying of the promiſes of God; the words are but the ſhell, but the ſubſtance is the Spirit of grace; how were your hearts comforted in the time of trouble? and how were your hearts broken, and brought out from your luſts? Oh, it was the Spirit, for man was never able to doe it, but Lord thy almighty hand came downe from heaven, and broke this heart of mine, and if Chriſt that Lion of the tribe of Judah, had not come downe from heaven, this lion-like heart of mine would never have yeelded nor come downe: this is the anſwer to the firſt queſtion.

Queſt. 2 What doth the beleever doe? aske your owne hearts, doe your hearts cloſe and meet with the good Word of the Lord? and doe you ſay, Oh it is the good Word of the Lord, my heart conſented to it, and cloſed with it thus?

Anſw. Oh yes, ſaith the ſoule, me thought I was even knit to the Word: then I aske againe, was thy heart knit to the Word onelyonly, and the ſillable only? and did thy heart cloſe with the ſentences only? the ſoule anſwers, No, the truth is, my eare did receive the ſound, and my minde the ſenſe, but my ſoule received the Lord Jeſus Chriſt: To as many as received him, to them he gave power to become the ſonnes of God, 1 Iohn 12. the words are but only as the conduit to convey the water of life, and the Spirit of grace, but they lay p. 36hold upon Chriſt there, and that it is ſo, I prove it thus, did not you finde your hearts comforted at ſuch a time? Oh yes, ſaith the ſoule, me thinks I ſee the Miniſters face ſtill, and when he came to ſuch a point and ſuch a paſſage, good Lord, mee thought I was in heaven; could words, and reaſons, and ſentences have done it? No ſurely, the Spirit of grace was there, and my heart did cloſe with the ſame: the ſtomack receives not meat, as the diſh or veſſell doth, but the ſtomack doth receive it, and is faſtned to it, and hath the ſweetneſſe of it, and is made one with it: Iohn 6.63. The words that I ſpeake, they are Spirit and life; and this is the excellencie of the Word, when all the learned Doctors and Schoolemaſters ſhall have the tongues, but ſhall never humble one ſoule, nor purge nor convert one heart, yet the Word and the Spirit in it, will doe that which is uſefull and helpfull for thee in this kinde; the Words that I ſpeake, they are Spirit, and they are life, ſaith our Saviour; ſo then you ſee, you that are ignorant and weake, you ſay to your ſelfe, how ſhall I come to be knit to the Lord Jeſus Chriſt, ſeeing hee is in heaven, and I am on earth? Oh but quiet thy ſelfe in this, he is in a moſt ſpeciall manner in the preaching of the Word, and if thou cleaveſt to the Word aright, then thou cleaveſt to the Spirit of Chriſt.

Queſt. 3 In the third place I aske, how doth the Spirit of man come to cloſe and to be one with the Spirit of Chriſt in the promiſe?

Anſw. I anſwer, are your owne hearts able to doe this? p. 37or is nature, or your wits, or parts able to doe this for you? No, the good Spirit of the Lord wrought upon, and fitted, and framed the hear… hereunto, and put this temper upon it, as the workman gives a temper to the knife, and another makes iron draw iron; and he doth it thus, he drawes the magnet or load-ſtone over the iron, and the vertue thereof makes it able to draw iron to it ſelfe; ſo the ſoule ſaith, Alas, I doe it not, it was the Lord that wrought this heart in mee, I have ſeene the day, when I could have beene as well content to heare the Miniſter preach plainly, as to have a knife run to my heart, but the Lord wrought my heart to it, therefore the Spirit puts that magnet ſtone of the merciemercy and grace of Chriſt upon my heart, hee puts this temper upon my heart, and makes it able to cloſe with it ſelfe in the promiſe: in 2 Corin. 5.5. when Paul there had diſputed of his deſire to lay downe his life for the Goſpell, and to put his body upon ſuffering for the Goſpels ſake, he was even weary of the world, and would faine have beene gone, how gat he this temper? why? the text ſaith, Now he that hath wrought us for the ſame thing if God, who alſo hath given us the earnest of his Spirit; it is a great while before wee can bee brought to this temper, when all the Miniſters tongues are even worne to the ſtumps, and the wicked will bee wicked ſtill, yet the Lord doth worke it: ſo then you ſee, that the Spirit of God by the promiſe works upon the ſoule, and leaves a dint upon the heart, and ſo brings the ſoule by the Spirit to p. 38cloſe with it ſelfe in the promiſe, and hence you may collect two things for your information in this kinde:

Colect. 1 Firſt, that the beleever, being moved by the ſtroke of the Spirit of the Father, is made able to cloſe with the Father and the Sonne, becauſe the Spirit of the Lord doth faſten, fit, and frame the heart hereunto in this manner; and hence it is, that the ſoule can cloſe with the Father, and the Sonne too; why? becauſe the Spirit which proceeds and comes from the Father and the Sonne, is able to frame the ſoule to cloſe with both; for the Spirit hath ſomething of the Father, and ſomething of the Sonne, and therefore is able to make the ſoule to cloſe with both: 1 Iohn 1.3. Theſe things have I written unto you, that you may have fellowſhip with us; holy Iohn was a ſpirituall father unto them, and hee writes to them, that thereby they might have fellowſhip with the Saints, and he ſaith, Truly our fellowſhip is with the Father, and with his Sonne Ieſus Chriſt; why doth he not ſay, our fellowſhip is with the Father, as well, as to ſay, our fellowſhip is with the Father and the Sonne? becauſe it is preſumed before hand, that a man muſt have fellowſhip with the Spirit, before hee can have fellowſhip with the Father and the Sonne; becauſe it is the Spirit that hath fitted the heart, and framed it, to cloſe with both.

Colect. 2 Secondly, hence it comes to paſſe, that the perſon of the beleever may bee knit to the perſon of the Lord Jeſus Chriſt: the foot is knit to the head by the continuance of the order of the body, and p. 39the members thereof, as the foot is knit to the leg, and the leg to the thigh, and the thigh to the body, and ſo to the head, this is the (meaning of that phraſe, Iohn 6.56. our Saviour preſſeth this hard upon the Diſciples, and ſaith, My fleſh is meat indeed, and my bloud is drinke indeed, hee that eateth my fleſh, and drinketh my bloud, dwelleth in me, and in him; then they begun to wonder at it, and to ſay, How can this be? and yet Chriſt ſaith, what if you ſee the the Sonne of man carrying the body of his fleſh into heaven, you will thinke it more hard to eat my fleſh then, yet you muſt eat my fleſh then too; how? it is the Spirit that quickneth, the fleſh profiteth nothing, the words that I ſpeak, they are Spirit and life; as if he had ſaid, my good Spirit is in the word and promiſe, cloſe you with my Spirit, and then you draw my Spirit, my fleſh and my blood downe into your whole natures; the words that I ſpeake, they are Spirit and Life; that is, my Spirit is in the Word of the promiſe, though my body be gone up into heaven; therefore cloſe you with my Spirit in the promiſe, and then you cloſe with my fleſh ſpiritually. Thus much for the manner of the union.

Now for the order of this union how this is done, and there the queſtion will be this.

Whether the beleever is knit firſt to the humane nature of Chriſt, or to the Divine nature.Quest. 2 I am not greatly willing to meddle with this point in this popular congregation, becauſe there are many wiſe and orthodox Divines, and godly too, which are of contrary opinion; they confeſſe p. 40both, but they differ about the order: but that I may bring no prejudice to the judgement of any, I will ſhortly ſhew you the ſumme of thoſe arguments,Anſw. which either ſide hold, and will ſhew to which I doe incline, and ſo leave the point to the judgement of thoſe that heare it, to incline to which ſide they thinke beſt, and thus I ſhall wrong none at all.

Firſt, ſome Divines, wiſe, holy, and orthodox, and many too, doe goe that way; all of them have it from that root: they that hold that the ſoule is knit to the humane nature of Chriſt firſt, have two reaſons for it.

1Firſt, ſay they, as the Scripture reveales Chriſt to us, ſo alſo our hearts embrace him, and cloſe with him, but the Scripture reveales the Lord Chriſt more often and frequently, in regard of his Manhood, than in regard of his Godhead; as in that place, The ſeed of the Woman ſhall breake the Serpents head, and ſuch like: therefore the underſtanding firſt cloſeth with this, and the heart firſt receives it: the ſecond reaſon why they hold this is thus much.

2If, ſay they, all the great works of our redemption, both ſanctification, and juſtification, and redemption, were wrought in the humane nature of Chriſt, and as by a channell conveyed to us by his humane nature, then it is reaſon that the ſoule ſhould firſt cloſe with the humane nature; but it is ſo that all the great workes of juſtification, ſanctification, &c. were all accompliſhed in the humane nature of Chriſt: for as the text p. 41ſaith, He died for our ſins, and triumphed over ſin, and hell, and death: therefore, ſay they, it is fit that the ſoule ſhould firſt cloſe with the humane nature of Chriſt; and this is the life and pith of all their arguments.

Againe, other Divines, and they are wiſe and orthodox, they hold this; and though all hold the maine ſubſtantiall truths of eternall life, yet they differ in this, they ſay the beleever is firſt knit to the Deity, and they have alſo two arguments, and the firſt is this:

1That which is the maine and the proper object of faith, to that the ſoule firſt lookes, and to that the ſoule is firſt united: for all union comes by operation in this kinde, but the Godhead is the firſt object of faith in beleeving; the Godhead, and the third perſon of Trinity, they are the firſt objects of faith; therefore, ſay they, in the whole courſe of Scripture, faith is caſt upon the Godhead, as Eſay 50.10. Who ſo is wiſe amongst you, that feareth the Lord, that obeyeth the voyce of his ſervant; he that walketh in darkneſſe and hath no light, let him truſt in the Name of the Lord, and ſtay himſelfe upon his God; all the phraſe of Scripture runs thus: Trust, and hope, and rely upon the Lord. So Iohn 14.1, 2. verſ. Let not your hearts be troubled, yee beleeve in God, beleeve alſo in mee: marke this Now did a man beleeve upon the Father, as Father onelyonly, then hee did not beleeve upon the Sonne; or did he beleeve onelyonly upon the Sonne, as Sonne, then he did not beleeve upon the Father, but in that hee beleeves upon the Father p. 42and the Sonne: It is therefore plaine that he fals firſt upon the Godhead; and ſeeing it is ſo that wee muſt beleeve upon the Father, Sonne and Holy Ghoſt; therefore we are not to beleeve upon one of them only, but upon the whole Deity and the divine nature, and all the three Perſons in the divine nature: for as the Schoolemen ſay, that which doth appertaine to this, as this, belongs to this and to none other. Now we beleeve in all the whole Trinitie, and therefore wee cloſe with all three, the Father, Sonne, and holy Ghoſt: and hence it is that theſe Divines obſerve, that when we are ſaid to beleeve in the Scriptures, and in the promiſe (not that any doe it properly) but ſo farre as the promiſe that God in Chriſt, revealing, and promiſing, and communicating himſelfe: ſo farre we beleeve in the promiſe, that is, in his faithfulneſſe, truth and mercy, revealed in the promiſe.

2The ſecond reaſon which they alleage is this: ſay they, that which in reaſon muſt ſtay & ſatisfie the ſoule of a beleever, it is that in reaſon to which the ſoule muſt firſt betake it ſelfe, and upon which it moſt firſt ſtay it ſelfe; for faith goes out for ſuccour, and for good: therefore, that which only can ſatisfie faith, to that onelyonly it muſt firſt goe: the beleever is dead in ſinnes, becauſe of the commiſſion of them, but there is life in God: therefore to an infinite God the ſoule comes to worke an infinite ſatisfaction for him, which all creatures cannot doe in this caſe, the Godhead prepares the humane nature, and workes by the humane p. 43nature, and gives power to the humane nature, and makes it able to ſuffer and to ſatisfie, faith ſees that he hath offended an infinite God, and deſerved puniſhment of an infinite value; therefore hee muſt repaire to him that can onelyonly repaire in mercy to his ſoule: therefore ſaith the Prophet David, Pſalme 130.7. verſe, Hope in the Lord for ever, for with the Lord is plenteous redemption: and in Eſay 26.4. Truſt in the Lord for ever, for in the Lord Iehovah, is everlaſting ſtrength; wee have everlaſting miſeries, and troubles, and diſtempers, but with the Lord Iehovah is everlasting ſtrength, therefore truſt in him for ever: nay hence it is that our Saviour ſaith, Iohn 17.3. This is life eternall, that they know thee to bee the very God, and whom thou haſt ſent even Ieſou Chriſt.

3Now if you aske me which of theſe judgements I follow; I anſwer, becauſe I love not to bee as a man that is here, and there, and no where in truth, but I love to bee as a man that dwels at home, for I am not ignorant that many Divines wiſe and learned, whoſe parts and gifts I reverence, they follow the former opinions; and for my part I leave a judicious hearer to take which ſide he will; but in truth the two laſt arguments have prevailed with me, that the heart of a poor: ſinner beleeves, and ſtayes it ſelfe, firſtly, upon the Godhead, and Deity, and afterwards upon the Humanitie: and mee thinkes the two former arguments ſeeme not to compell any mans underſtanding: for bee it granted, that the former Scriptures doe reveale the Lord Jeſus Chriſt, and p. 44mention him often as man, yet it is as true they reveale him to bee God, and mention his Godhead, not mentioning at all his humanitie; but whenſoever they doe mention his humanitie, firſtly, it is for good reaſon, partly by way of prophecie to foretell of Chriſt, what hee ſhould be, and partly by way of ſtory and relation to relate of Chriſt what he was; yet this reaſon inferres not that faith muſt therefore firſtly lay hold upon the humanitie before the deitie; but when the Lord is pleaſed to reveale Jeſus Chriſt to the ſoule in the way of converſion, then wee muſt apprehend Chriſt, as God and Man in the point of converſion, and then let the queſtion be this: whither the ſoule ſhall goe for that which it wants? Now I ſee no reaſon why the ſoule ſhould firſtly goe to the humanity for what it wants and ſeekes: hence it is that when the Scripture comes to ſpeake in the way of converſion, the Godhead is ſet firſt: as in the 2 Cor. 5.19. God was in Chriſt, reconciling the world unto himſelfe; as God in Chriſt reconciles the world unto himſelfe; ſo God reveales himſelfe to his faithfull Miniſters, and ſo they reveale him to the people; it was the Godhead that was offended, and muſt firſt of all be pleaſed, and unto that God we muſt firſt goe for what we want; ſo Ieremy 33.16. In thoſe dayes Iudah ſhall be ſaved, and Iſrael ſhall bee ſaved, and this is the Name whereby they ſhall call him the Lord our righteouſneſſe: ſo ſaid the Angell, they ſhall call his Name Emanuel, which is by interpretation, God with us: this is to the firſt reaſon; now to the ſecond argument I p. 45anſwer thus; If it bee good in reaſon that wee muſt firſt goe to the humane nature for theſe reaſons propounded, and if this be ſufficient to call my faith that way; becauſe all the great workes are wrought that way; then much more ſeeing the humane nature was inabled to the worke by the divine nature; therefore my faith muſt firſt looke that way, becauſe the weight of the worke lies upon the Deitie; the humane nature cannot aſſume to take to it ſelfe this glory, not bee any way available to ſatisfie divine juſtice, but that the Deitie enabled it, and therefore faith muſt firſt of all looke unto that. Thus it is confeſſed that the ſoule of a beleever is advanced to a marvellous high privilege; now the uſe of it is referred to theſe three heads.

Vſe 1 Firſt, are the ſoules of the faithfull come thus neere to Chriſt, not onelyonly to beleeve in him, and to embrace him, but to bee one Spirit with him? then this may bee a uſe of inſtruction, and it ſhewes to us that the ſinnes of the faithfull are marvellous hainous in Gods account, and exceeding grievous to his bleſſed Spirit that hath come ſo neere to us, and brought us ſo neere unto himſelfe; every ſinne is as a mountaine, or as a wall of ſeparation, but the ſinnes of the faithfull are no leſſe than rebellion, not onelyonly becauſe of mercies, bonds and engagements, which the beleever hath received, but becauſe a man is come ſo neere to Chriſt, and now to commit ſinne and vex him, it muſt needs bee a marvellous provocation to the Lord Jeſus Chriſt, and to his good Spirit: he that p. 46ſhould entertaine a friend into his family, or the King into his houſe, or a woman to entertaine a loving husband in matrimony with her, all baſe dealing by any of theſe a man can hardly brooke it; It was one of my own ſubjects, ſaith the King; it was my wife, ſaith the husband, and it was my friend, as David ſaith, that did eat at my table; but now to entertaine a profeſt enemy, or a traytor into the bed-chamber with the King, and to lodge them both in one bed, this were abominable; and ſo the wife not onelyonly to entertaine a whoremonger into the houſe, but alſo to lodge him in the ſame bed, this were not to be endured: Oh how his blood would riſe againſt it, as the King ſaid of Haman, Hester 7.8. What, will hee force the Queene before my face? Now therefore, brethren, goe home to your owne ſoules and behaviours in particular: doſt thou through Gods grace and mercy receive this favour at the hands of God, that thou art become one Spirit with the Lord Jeſus Chriſt, and wilt thou then receive a company of baſe luſts, and that in the very face and ſight of the Lord Ieſus Chriſt, and lodge an uncleane ſpirit, with the cleane Spirit of the Lord? the holy God cannot endure this, nay, he will not beare it at the hands of thoſe that belong to the election of grace: 1 Sam. 2.17. The ſonnes of Ely were great ſinners before the Lord, ſaith the text, and why? becauſe they waited upon the Lord, to doe the worke of the Sanctuarie; for where the ordinances of the Lord are, there is God himſelfe: therefore Cain in the apprehenſion hereof, ſaid, p. 47I am caſt out from the preſence of the Lord, that is, from the powerfull beautie of the Lord in his ordinances. Now becauſe they were the Prieſts and Leaders, and they were greater ſinners, they would outbrave the Lord with their ſinnes, and commit them in the ſight of God, therefore their ſin was the greater: as in Ezechiel 8.3. The Lord brought the Prophet to behold the abominations of the Elders of Iſrael, he brought him into a ſecret place, and ſhewed him the image of jealouſie, which provoked to jealouſie, they did it in the ſight of the Sun to provoke him to anger, therefore it is called the image of jealouſie; as if he had ſaid, Let your idols goe to the land of Vrre, but will you dare to ſet up idols in the ſight of God, to provoke him to jealouſie. I beſeech you apply this to your ſelves; are not wee Prieſts, and the very Spouſe of Chriſt, and not onelyonly the outward Sanctuary, but the Temple of the Lord it ſelfe is with us; as the Apoſtle ſaith, Ye are the temples of the living God: Now wilt thou ſet up an idol luſt, and an idolatrous ſelfe ſeeking heart, and ſet it up by the Lord Ieſus Chriſt … this is a horrible crying ſin, and it provokes the Lord marvellous fiercely: it was the collection which the Apoſtle made a little before the text, in 1 Cor. …. where he ſaith, ſpeaking concerning adultery and fornication, he comes with a glr… and a gall to the hearts of beleevers, ſaying, What, ſhall I take the members of Chriſt and make them the members of an harlot? God forbid, thats carefull: Doe you not know that he which coupleth himſelfe to an harlot, is one body; ſhall I doe thus? no, the Lord forbid; I p. 48am neere to Chriſt, let the members of Satan bee made the members of a harlot, if they will, but you that are the members of Chriſt, will you doe ſo? Conſider it, wilt thou take the head of Chriſt, and contrive wickedneſſe with it? and wilt thou take the heart of Chriſt, and make it a cage of uncleane luſts? and wilt thou take the tongue of Chriſt, and make it ſpeake wickedly? and wilt thou take the foot of Chriſt, and make it run to all wickedneſſe? what a fearfull thing is this? ſhall the uncleane ſpirit be put to the cleane ſpirit? ſhall the motions of the Devill be here, and the motions of the good Spirit of the Lord too? the Lord in mercy keepe you off from this: Epheſ. 4.29. Let no filthy communication come out of your mouth, why, what if there doe? If there were no greater ſinnes than theſe, I hope I ſhould doe well enough: What ſaith the Apoſtle; A Chriſtian, and a lier; a Chriſtian, and a ſwearer; a Chriſtian, and a baſe vile wretch; Oh grieve not the good Spirit of God: why? becauſe by it yee are ſealed up unto the day of redemption: the good Spirit of the Lord hath ſealed you up unto redemption, and knit you unto him, and will you rend your ſelves from him, and grieve him? if you were not ſealed up, and if you had none of the Spirit of Chriſt, it were no great matter: but now, Oh grieve not the holy Spirit, if you doe, you have no ſalvation by it; away to hell if you will grieve the good Spirit of the Lord; if the Lord doe beſtow his Spirit upon thee, wilt thou then grieve his good Spirit? how canſt thou, or how dareſt thou doe thus, and diſhonour the p. 49Name of God, looke that place, Matthew 12.44. When the uncleane ſpirit returnes againe to his rest, hee findeth it empty, ſwept and garniſhed; then hee taketh to himſelfe ſeven other ſpirits worſe than himſelfe, and they enter in and dwell there; the end of that man is worſe than the beginning. It is well obſerved by one, that pride and idleneſſe ſweeps the houſe for the devill; a proud heart which ſtayes it ſelfe up upon its owne abilities, and ſo growes idle, and lazie, and ſecure; if it be a Miniſter, or Magiſtrate, this makes cleane worke for the Devill, you cannot doe this, but you will grieve the good Spirit of the Lord: Now looke to this, when a man ſtayes himſelfe upon his parts, and gifts, he doth little good: you ſweep the houſe for the Devill, whereas a watchfull painfull heart doth wonderfully pleaſe God; it is a good, and a pure, meeke, and holy Spirit, which God accepts of, therefore be thou ſo too: now you that are Chriſtians, doe not goe away, and thinke that you have warrant to be idle, and careleſſe, take heed of ſuch curſed diſtempers of heart; if thou art a Chriſtian, thou dareſt not doe or ſay, as others dare, for the ſinne of a Chriſtian is abominable in the eyes of God, becauſe he is ſo neerly united to his bleſſed Spirit: this is the firſt uſe of the point.

Vſe. 2 Againe in the ſecond place, here is a word of examination and triall, here a man may ſee of what ſpirit the moſt men of the world are; You know not of what Spirit you are, ſaith Chriſt; looke how the ſoule cloſeth with, and receives thoſe that are moſt exact in a Chriſtian courſe: if thy p. 50heart be eſtranged from ſuch as doe walke exactly before God, either becauſe he hath given them parts and gifts, or becauſe he hath made them humble and faithfull: if the Spirit of the Lord be in the Saints, then the Spirit of malice and of the Devill is in thee; Gods Spirit cloſeth with all the faithfull ones, but thy Spirit cannot cloſe with them; when they are made one Spirit with Chriſt, wilt thou be of two Spirits with them? then either Chriſt is to bee blamed, or elſe thou art to be condemned for this baſeneſſe of thine; either Chriſt knowes not how to chuſe a good Spirit, or elſe thou art a baſe vilde ſpirit; this is the great ſinne of this laſt age of the world, men are lovers of themſelves, and not lovers of God, nor his grace nor Spirit: it is admirable to ſee how every one that is wicked, findes favours in the world, but only thoſe that are holy, and gracious, and one ſpirit with Chriſt: a drunkard is no mans enemie but his owne; and with adulterers you can make matches, and if they were murtherers or theeves, wee have a kinde of lamentation for them; but when it comes to a ſincere ſoule, their hearts riſe up againſt him, with a deſperate ſpleene, and they ſay, theſe are the holy brethren, why what are they? Oh, ſaith the Father, he is quite ſpoild, I had a ſonne which I had ſome hopes of, but now he is gone downe the winde, and he will never be good for any thing; and then ſaith the drunkard, hee was as good a companion as ever lived, and had …s brave jeſts to make us merrie withall, but now he is quite ſpoild, then p. 51thy meaning is, that when hee had an uncleane ſpirit, thou didſt love him, but now becauſe he is come to have a neere union with the Lord Jeſus Chriſt, therefore thou art eſtranged from him; then curſed be thy wrath, for it is fierce, and thy rage, for it is cruell; if the Spirit of God be holy and good, to which hee is united, then thou art a vilde unholy wretch: I hope now you may know what will become of ſuch and ſuch in the townes and places where you live, ſuch I meane as are holy and gracious, and yet are hated and deſpiſed; even thoſe poore creatures are glued to the Lord Chriſt, nay, they are holy ſpirited men, which the Spirit of God delights in, therefore thy ſpirit is of Sathan, that thou doeſt thus malice him; I confeſſe a godly heart will have his ſits and excurſions now and then, like an unruly colt, and may run wildly into ſinne; this may befall a godly gracious heart, but all this while this is poiſon, and the ſoule of a godly man ſees this, and is wearie of it, and is marvellouſly burthened with it, and ſaith, Oh vilde wretch that I am, what would I have? and what is he that I cannot love him? is it becauſe the good Spirit of the Lord is there … ſhall I reſiſt the good Spirit of the Lord? and ſo commit the ſinne againſt the holy Ghoſt? away thou vilde wretched heart, I will love him; thus the ſoule labours and ſtrives for that exactneſſe, and would faine have that goodneſſe which hee ſees in other: it is in this thing, as it is in a mans meat, he that hath an unwholeſome ſtomack, and ſeeth that the meat is good, and knowne not but p. 52that he may eat it, he will not blame the meat, if hee be ill after it, but his ſtomack; but there are ſome that love to bee cating lome wals, and ſuch traſh as is naught for them, for the ſtomack is vilde within, and would have as bad as himſelfe: ſo out of the pride of nature and ſelf-confidence theſe diſtempers will bee riſing in us, but a gracious ſoule is even ſick at the heart, and weary of his life, and he is never well, untill he hath gotten a purge; but he that hath the diſeaſe, and is ſick of hatred and malice, looke how his heart is, ſo is his tongue, and as his heart is, ſo is his carriage: Oh poore wretched creature, what God may doe for him, I know not, but for the preſent he hath the ſpirit of the Devill in him; he is no man but a toad that can live of poiſon, and make a meale of it, and yet his heart never be affected with it.

Vſe. 3 In the third place; is man a ſociable creature, and muſt he have ſome to keepe company with him? then in the next place be exhorted to cloſe with ſuch as Chriſt himſelfe doth cloſe withall, chuſe ſuch companions as the good Spirit of the Lord doth meet withall: doeſt thou ſee a gracious ſincere hearted Chriſtian, that is one ſpirit with the Lord? love him, and let thy heart be one Spirit with him too, and not only the rich, but the poore too, it is that which we have in nature, every man deſires to have one that is of a faire nature and a loving diſpoſition, he is a … man to make a friend of, and theſe things are not diſcommendable; it is ſtrange to ſee when God hath cut the … of theſe wolves, how ta… and quiet they p. 53are; but would you have a man of a good nature indeed? for as one ſaith, hee that hath no more than reſtraining grace, is no more than a tame Devill, but would you have a friend of a good nature indeed? for this is the maine of all, then chuſe ſuch as are one with Chriſt, and remember that place, in 2 Peter 1.4. Wee are partakers of the divine nature; he that is one Spirit with Chriſt, he is partaker of the divine nature, even the nature of God himſelfe, the Spirit of God, and the Spirit of meekneſſe, and ſelf-deniall is in him; therefore let thy heart be inlarged towards him, and joyne thou ſide with him which is joyned ſo neerely to the Lord: it was the old practice of thoſe in Zach. 8.22. when God ſhall honour the Jewes, and make them glorious in ſanctification and holineſſe, and they ſhall goe to market, and buy and doe all things holily, then ſhall ten men take hold of the skirt of him that is a Iew, and ſhall ſay, We will goe with you, for wee have heard that God is with you; would you not goe with the Spirit of the Lord Jeſus Chriſt? Yes, Oh then get you to the Saints of God, and get them to your houſes, and lay hold upon gracious Chriſtians, and ſay, I will live and converſe with you, for the Spirit of Chriſt is with you.