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Gospel-conversationJeremiah Burroughs, 1650

Sermon 3

pp. 42–6155 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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SERMON III.

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PHIL. 1. 27. Only let your Conversation be as becomes the Gospel of Christ.

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A Conversation becoming the Gospel of Christ, ¹it must be beyond what the Law can enable one to attain to, or else it doth not become the Gospel.

A Conversation becoming the Gospel of Christ, ¹it must be beyond what the Law can inable one to attain to, or else it doth not become the Gospel.

1March, 15. 1645

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I have showed you already what the Gospel of Christ is. But now we are upon the point of Conversation, That it must be higher than can be by the Law, those that live under the Gospel must live in a higher way of holiness than those that lived under the Law. Now for this, we are to consider of the Law under these two considerations.

I have shewed you already what the Gospel of Christ is. But now we are upon the point of Conversation, That it must be higher than can be by the Law, those that live under the Gospel must live in a higher way of holiness than those that lived under the Law. Now for this, we are to consider of the Law under these two considerations.

:153p. 43

Secondly, The Law to Adam had promise only of natural things, of a natural life to be continued: We do not read of Gods promising Adam to live in Heaven if he had obeyed; but, Do this and live; that was the Tenor of the Covenant with him: that is, he should have continued in Paradise and so have lived a natural life, but yet continued eternally, God would have upheld that natural life of his, that's all we read of that ever God promised to Adam if he had stood by virtue of that Covenant of the Law: That's the second thing considerable in him. so that his obedience was tendered up to God to that end, that he might obtain the continuance of a natural life here in this world, only in order unto that, for we find no more revealed. The first man Adam he was Natural, the second Spiritual, the first of the Earth earthly, the second, the Lord from Heaven. The Apostle. 1 Cor. 15. speaks of Adam in innocency as the common head of all man-kind, he was of the Earth earthly, and in way of distinction the second Adam was the Lord from Heaven; He brings all heavenly glory. Though Adam had stood, yet we never read of any heavenly glory that ever he or his posterity should have had; but the second Adam he is the Lord from Heaven that brings Heavenly glory with him. That's the second thing considerable in the Law as a Covenant with Adam.

Secondly, The Law to Adam had promise only of natural things, of a natural life to be continued: We do not reade of Gods promising Adam to live in Heaven if he had obeyed; but, Do this and live; that was the Tenour of the Covenant with him: that is, he should have continued in Paradise and so have lived a natural life, but yet continued eternally, God would have upheld that natural life of his, that's all we reade of that ever God promised to Adam if he had stood by vertue of that Covenant of the Law: That's the second thing considerable in him. so that his obedience was tendred up to God to that end, that he might obtain the continuance of a natural life here in this world, only in order unto that, for we find no more revealed. The first man Adam he was Natural, the second Spiritual, the first of the Earth earthly, the second, the Lord from Heaven. The Apostle. 1 Cor. 15. speaks of Adam in innocency as the common head of al man-kind, he was of the Earth earthly, and in way of distinction the second Adam was the Lord from Heaven; He brings all heavenly glory. Though Adam had stood, yet we never reade of any heavenly glory that ever he or his posterity should have had; but the second Adam he is the Lord from Heaven that brings Heavenly glory with him. That's the second thing considerable in the Law as a Covenant with Adam.

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3. The strength that we have, it's not put into our own hands to keep and so to improve, and there's all. But Jesus Christ the Second Person in Trinity, He is filled with all fullness that we might receive grace for grace continually from the fullness of Jesus Christ that hath all the treasures of wisdom in Him, In Him it pleased the Father that all fullness should dwell; now the Saints by faith have as it were a pipe laid into that Cistern that hath all fullness, from whence continually by the work of Faith they draw strength and nourishment, new supply from Him, they have not somewhat given to them and so are set to trade for themselves and improve what is given them, but they suck new virtue from Jesus Christ as from a Head. Adam he was the head of the first Covenant himself, but now 'tis Jesus Christ that is the Head of the Second, and all Believers draw spirits from Jesus Christ, and strength from him as from the Head, they have a Head that Adam had not to draw strength from, and therefore they are to manifest the strength of Jesus Christ in all their ways, that fullness that there is in Jesus Christ they are to make that appear to the world in their lives and Conversations: And therefore that text Col. 1 10, 11. is very remarkable, That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God: mark in the 11. verse, strengthened with all might, according to his glorious power; This is worthy of the Lord, because that now we come to receive of his fullness, of the fullness of Jesus Christ, and to have a continual supply from him; Though 'tis true, so God hath ordered it that so long as we live we shall have some mixtures of corruption here, but yet he hath provided a help for us, a fullness in his Son, that from Him we should draw of His fullness, and so come to be strengthened with all might.

3. The strength that we have, it's not put into our own hands to keep and so to improve, and there's all. But Jesus Christ the Second Person in Trinity, He is fil'd with all fulness that we might receive grace for grace continually from the fulness of Jesus Christ that hath all the treasures of wisdom in Him, In Him it pleased the Father that all fulness should dwell; now the Saints by faith have as it were a pipe laid into that Cistern that hath all fulness, from whence continually by the work of Faith they draw strength and nourishment, new supply from Him, they have not somewhat given to them and so are set to trade for themselves and improve what is given them, but they suck new vertue from Jesus Christ as from a Head. Adam he was the head of the first Covenant himself, but now 'tis Jesus Christ that is the Head of the Second, and all Beleevers draw spirits from Jesus Christ, and strength from him as from the Head, they have a Head that Adam had not to draw strength from, and therefore they are to manifest the strength of Jesus Christ in all their waies, that fulness that there is in Jesus Christ they are to make that appear to the world in their lives and Conversations: And therefore that text Col. 1 10, 11. is very remarkable, That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledg of God: mark in the 11. verse, strengthened with all might, according to his glorious power; This is worthy of the Lord, because that now we come to receive of his fulness, of the fulness of Jesus Christ, and to have a continual supply from him; Though 'tis true, so God hath ordered it that so long as we live we shall have some mixtures of corruption here, but yet he hath provided a help for us, a fulness in his Son, that from Him we should draw of His fulness, and so come to be strengthened with all might.

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4. We now serve the Lord and obey Him in our lives as those that are delivered from the hazard of eternal miscarrying. Adam obeyed, but yet he might know when he was obeying; I now obey, ⟨p. 46⟩but I am in danger to miscarry eternally, every hour to undo my self and posterity for ever. But now certainly this very thought, and the understanding of this, it could not stand with that full freedom of spirit that the Saints may have now under the Gospel, the Saints under the Gospel come in a way of obedience to God, and upon this ground they have their feet (as it were) upon sure ground: Well, as for my eternal estate the hazard of miscarrying there, it is over, I bless God that is over, for that now my obedience it is not that I might work out, and earn salvation; but my obedience to God now is (being set safe upon the shore) that I might live to the praise of the grace of God that hath delivered me from all danger of miscarrying, and hath set me with Jesus Christ in heavenly places, I am now already set in heavenly places with Jesus Christ, and as sure of Heaven (for so a Believer may come to be) as if so be that I were there already, and so I am now to begin the life of Heaven, to be blessing and magnifying God, not in word only, but in my life, therefore am I to hold forth the glory of God in my life and Conversation, that I might bless and magnify the Name of God, that hath delivered me from darkness, and hath translated me into the Kingdom of his dear Son, and upon these terms do I serve God now; I do not serve God as one that is in hazard for ever to miscarry, and out of a base and slavish fear lest I should miscarry, I do endeavour to work out my salvation; but it is as one that is redeemed and delivered from eternal misery, yea, I now begin to join with the Saints and Angels that are in Heaven, that are there magnifying God, and shall be to all eternity praising of Him for His free grace towards them; surely this Conversation should be in a higher degree of holiness than the Conversation of Adam could be even in Paradise:

4. We now serve the Lord and obey Him in our lives as those that are delivered from the hazard of eternal miscarrying. Adam obeyed, but yet he might know when he was obeying; I now obey, ⟨p. 46⟩but I am in danger to miscarry eternally, every hour to undo my self and posterity for ever. But now certainly this very thought, and the understanding of this, it could not stand with that full freedom of spirit that the Saints may have now under the Gospel, the Saints under the Gospel come in a way of obedience to God, and upon this ground they have their feet (as it were) upon sure ground: Well, as for my eternal estate the hazard of miscarrying there, it is over, I blesse God that is over, for that now my obedience it is not that I might work out, and earn salvation; but my obedience to God now is (being set safe upon the shore) that I might live to the praise of the grace of God that hath delivered me from al danger of miscarrying, and hath set me with Jesus Christ in heavenly places, I am now already set in heavenly places with Jesus Christ, and as sure of Heaven (for so a Believer may come to be) as if so be that I were there already, and so I am now to begin the life of Heaven, to be blessing and magnifying God, not in word only, but in my life, therefore am I to hold forth the glory of God in my life and Conversation, that I might blesse and magnifie the Name of God, that hath delivered me from darkness, and hath translated me into the Kingdom of his dear Son, and upon these terms do I serve God now; I do not serve God as one that is in hazard for ever to miscarry, and out of a base and slavish fear lest I should miscarry, I do endeavor to work out my salvation; but it is as one that is redeemed and delivered from eternal misery, yea, I now begin to joyn with the Saints and Angels that are in Heaven, that are there magnifying God, and shal be to al eternity praising of Him for His free grace towards them; surely this Conversation should be in a higher degree of holiness than the Conversation of Adam could be even in Paradise:

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Secondly, Consider we the Law as in the administration of it to Moses, and so to the people of the Jews: The administration of the Law to them it was under another notion, it was to bring them to Christ, and that they might come to see their inability of keeping of that Covenant, and come to understand Christ so much the more, and to be driven unto Christ by having the Law presented to them, God did never intend by giving of the Law to the people of the Jews that it should be a Covenant of eternal life to them; indeed there was this in the administration of it somewhat different from us, some special Covenant about their living in Canaan, and about mercies in that promised Land, beyond that that we have in the Law, as we find in the new Testament, they (I say) had this annexed to it. The Law that was first given unto Adam and written in his heart, afterwards even obliterated, then it was transcribed by the same hand in tables of stone and given unto them chiefly to show them their misery, and their need of Christ; to be a preparation for Christs coming into the world; and with this one addition beyond what we have in the new Testament, that there was a temporal Covenant annexed unto it, that concerned their living prosperously in the Land of Canaan, (& so far we are delivered even from the Law as it was given by Moses, that is, from the connection of the Covenant that was added unto the delivering of the Law) concerning their happy and comfortable condition in the Land of Canaan upon the keeping of their Law; but now (how ever it was) certainly that Conversation that becomes the Gospel should be beyond what could be even from godly men in the time of the Law.

Secondly, Consider we the Law as in the administration of it to Moses, and so to the people of the Jews: The administration of the Law to them it was under another notion, it was to bring them to Christ, and that they might come to see their inability of keeping of that Covenant, and come to understand Christ so much the more, and to be driven unto Christ by having the Law presented to them, God did never intend by giving of the Law to the people of the Jews that it should be a Covenant of eternal life to them; indeed there was this in the administraon of it somewhat different from us, some special Covenant about their living in Canaan, and about mercies in that promised Land, beyond that that we have in the Law, as we find in the new Testament, they (I say) had this annexed to it. The Law that was first given unto Adam and written in his heart, afterwards even obliterated, then it was transcribed by the same hand in tables of stone and given unto them chiefly to shew them their misery, and their need of Christ; to be a preparation for Christs coming into the world; and with this one addition beyond what we have in the new Testament, that there was a temporal Covenant annexed unto it, that concern'd their living prosperously in the Land of Canaan, (& so far we are delivered even from the Law as it was given by Moses, that is, from the connexion of the Covenant that was added unto the delivering of the Law) concerning their happy and comfortable condition in the Land of Canaan upon the keeping of their Law; but now (how ever it was) certainly that Conversation that becomes the Gospel should be beyond what could be even from godly men in the time of the Law.

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But now under the Gospel, First, our Promises are far better, and our Covenant better, in Heb. 8. 6. there the Apostle compares their Condition and ours, Who serve (saith he) unto the example and shadow of heavenly things, There was but the shadow of heavenly things; the Gospel hath the Heavenly things themselves, and they are but the shadow, for so you have it in Heb. 10. 1. For the Law having a shadow of good things to come, and not the very image of the things: They had but a shadow of good things to come, and not the very image it self. As Moses was admonished of God, when he was about to make the Tabernacle, For see (saith he) that thou make all things according to the pattern showed to thee in the Mount. And then in Heb. 8. 6. ⟨p. 49⟩But now hath he obtained a more excellent Ministry, [that's Christ] By how much also he is the Mediator of a better Covenant, which was established upon better promises: A better Covenant, and stablished upon better promises, or a better Testament: Their promises I say were but low and mean; and our promises are high and precious, and we have a better Covenant, a Covenant not of living in the Land of Canaan, but of Heaven, of which that Canaan was but a Type, and therefore our Conversations should rise higher in holiness according as our Covenant and Promises are better than theirs.

But now under the Gospel, First, our Promises are far better, and our Covenant better, in Heb. 8. 6. there the Apostle compares their Condition and ours, Who serve (saith he) unto the example and shadow of heavenly things, There was but the shadow of heavenly things; the Gospel hath the Heavenly things themselves, and they are but the shadow, for so you have it in Heb. 10. 1. For the Law having a shadow of good things to come, and not the very image of the things: They had but a shadow of good things to come, and not the very image it self. As Moses was admonish'd of God, when he was about to make the Tabernacle, For see (saith he) that thou make all things according to the pattern shewed to thee in the Mount. And then in Heb. 8. 6. ⟨p. 49⟩But now hath he obtained a more excellent Ministry, [that's Christ] By how much also he is the Mediator of a better Covenant, which was established upon better promises: A better Covenant, and stablished upon better promises, or a better Testament: Their promises I say were but low and mean; and our promises are high and precious, and we have a better Covenant, a Covenant not of living in the Land of Canaan, but of Heaven, of which that Canaan was but a Type, and therefore our Conversations should rise higher in holiness according as our Covenant and Promises are better than theirs.

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Secondly, Our Worship is more spiritual than their worship was. As that known place in Joh. 4. 23. where Christ saith to the woman of Samaria, You serve God in this place: But the time shall come that they shall serve him every where, for God is a Spirit, and will be worshipped in spirit and in truth. There is more spiritual worship in the time of the Gospel than was in the time of the Law: The Lord carried them on in a carnal and a sensitive way: and indeed this hath been a great design of Antichrist to bring men to a carnal way of worship, To carnal Ordinances, for so they are called in Scripture, the Commandments of God by Moses, are called carnal, Heb. 9. 10. For their worship was in comparison of the worship in the Gospel but carnal; (I say) it hath bin the design of Antichrist to darken the glory of Jesus Christ in the Gospel, by bringing the Church to a carnal way of worship, and to take away spiritual, and therefore they are altogether about carnal Institutions, whereas Jesus Christ hath instituted but only two Sacraments, wherein there are outward carnal things, wherein we worship God through the Creature, otherwise His worship is altogether spiritual; but now Antichrist he would bring in altogether carnal things, he would ad a hundred inventions of his own, as building sumptuous Temples, railing in of the Communion Tables, and then turning them into Altars; with such kind of apish gestures, foolish garments, and Heathenish music, all which was carnal worship, the devices of men to please children and fools with: exceedingly much against the very life and soul of Godliness, and the only rule of worship in the Word of God. Besides this ridiculous and carnal way of worship, made the worshippers twofold ⟨p. 50⟩more the children of Satan than they were before. But now the more spiritual any worship of God is, the more spiritual it makes the heart, the less we stick to the creature while we are worshipping of God, the more communion we come to have with Christ, and so it doth raise holiness to a more higher pitch.

Secondly, Our Worship is more spiritual than their worship was. As that known place in Joh. 4. 23. where Christ saith to the woman of Samaria, You serve God in this place: But the time shall come that they shall serve him every where, for God is a Spirit, and will be worshiped in spirit and in truth. There is more spiritual worship in the time of the Gospel than was in the time of the Law: The Lord carried them on in a carnal and a sensitive way: and indeed this hath been a great design of Antichrist to bring men to a carnal way of worship, To carnal Ordinances, for so they are called in Scripture, the Commandements of God by Moses, are called carnal, Heb. 9. 10. For their worship was in comparison of the worship in the Gospel but carnal; (I say) it hath bin the design of Antichrist to darken the glory of Jesus Christ in the Gospel, by bringing the Church to a carnal way of worship, and to take away spiritual, and therefore they are altogether about carnal Institutions, whereas Jesus Christ hath instituted but only two Sacraments, wherein there are outward carnal things, wherein we worship God through the Creature, otherwise His worship is altogether spiritual; but now Antichrist he would bring in altogether carnal things, he would ad a hundred inventions of his own, as building sumptuous Temples, railing in of the Communion Tables, and then turning them into Altars; with such kind of apish gestures, foolish garments, and Heathenish musick, all which was carnal worship, the devices of men to please children and fools with: exceedingly much against the very life and soul of Godliness, and the only rule of worship in the Word of God. Besides this rediculous and carnal way of worship, made the worshipers twofold ⟨p. 50⟩more the children of Satan than they were before. But now the more spiritual any worship of God is, the more spiritual it makes the heart, the lesse we stick to the creature while we are worshipping of God, the more communion we come to have with Christ, and so it doth raise holinesse to a more higher pitch.

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Fourthly, We have access with boldness to the Throne of grace, (as the Scripture speaks) God doth not reveal Himself in that terrible way to his Saints now, as in the time of the Law, but would have them come with boldness, and have liberty of speech: for that's the word, as in the second of the Ephesians, of the boldness that we have to come into the presence of God; Through him we have access by one spirit unto the Father. [Access] the word signifies a coming with freedom (as it were) being led by the hand of God. In Ephes. 3. 12. In whom we have boldness and access (saith the text there) with confidence by the faith of Him. Three words here are together: We have boldness, and access, with confidence by the faith of Him. The word that is here translated [Boldness] it is, liberty of speech; we may come and speak our minds and unbosom our speech freely to God without any such terror; and we may come to God without desiring. Moses must go into Gods presence for them as he did; Oh they durst not go themselves, but Moses must go and speak with God. We may come into the presence of God and speak our hearts freely with a holy boldness in the Name of Christ.

Fourthly, We have access with boldness to the Throne of grace, (as the Scripture speaks) God doth not reveal Himself in that terrible way to his Saints now, as in the time of the Law, but would have them come with boldness, and have libertie of speech: for that's the word, as in the second of the Ephesians, of the boldness that we have to come into the presence of God; Through him we have access by one spirit unto the Father. [Access] the word signifies a coming with freedom (as it were) being led by the hand of God. In Ephes. 3. 12. In whom we have boldness and access (saith the text there) with confidence by the faith of Him. Three words here are together: We have boldness, and access, with confidence by the faith of Him. The word that is here translated [Boldness] it is, liberty of speech; we may come and speak our minds and unbosome our speech freely to God without any such terror; and we may come to God without desiring. Moses must go into Gods presence for them as he did; Oh they durst not go themselves, but Moses must go and speak with God. We may come into the presence of God and speak our hearts freely with a holy boldness in the Name of Christ.

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Fifthly, We have the spirit of adoption more than they. Rom. 8. We have not received the spirit of bondage to fear again, but the spirit of adoption, whereby we cry, Abba▪ Father. There was a spirit of bondage under which, even the people of God were in former times, and now the spirit of adoption is more spread abroad and communicated in the world to the Churches than it was before, ⟨p. 51⟩and therefore the Lord expects a Conversation suitable to the spirit of adoption. As now, take one that is a child and hath a servile spirit and is afraid to come into the presence of his father, it may be he will do some works in obedience to his father, but in a heavy & dull way, but afterwards when his father is fully reconciled to him, & comes & speaks kindly to him & there comes a spirit of adoption upon the child, Oh then he goes lively on in duty to his father, then he rejoices in the presence of his father, & to do any thing that may please his father; when he is acted by a spirit of adoption, there's more service done according to the mind & will of Christ than there was before.

Fifthly, We have the spirit of adoption more than they. Rom. 8. We have not received the spirit of bondage to fear again, but the spirit of adoption, whereby we cry, Abba▪ Father. There was a spirit of bondage under which, even the people of God were in former times, and now the spirit of adoption is more spread abroad and cōmunicated in the world to the Churches than it was before, ⟨p. 51⟩and therefore the Lord expects a Conversation sutable to the spirit of adoption. As now, take one that is a child and hath a servile spirit and is afraid to come into the presence of his father, it may be he will do some works in obedience to his father, but in a heavy & dull way, but afterwards when his father is fully reconcil'd to him, & comes & speaks kindly to him & there comes a spirit of adoption upon the child, Oh then he goes lively on in duty to his father, then he rejoyces in the presence of his father, & to do any thing that may please his father; when he is acted by a spirit of adoptiō, theres more service done according to the mind & wil of Christ than there was before.

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Ans. I'll give you one Scripture about that, in Zach. 12. 8. it is a clear Prophecy of the times of the Gospel, In that day shall the Lord defend the Inhabitants of Jerusalem, and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the Angel of the Lord before them. Mark, he that is feeble among them shall be as David, who was a man according to Gods own heart. Oh read Davids Psalms, particularly the 119. Psalm, and see the holy breathings of David, and observe that there is a Prophecy, that those that are feeble shall be as David, and those that are as David, that is, the eminent Christians, the Lords Champions, and the house of David shall be as God, as the Angels of the Lord. Christians in the time of the Gospel that are eminent should live as Angels, Angelical lives, and the weakest of all should be as David: Indeed considering what we ⟨p. 52⟩have revealed in the Gospel we should be ashamed that our hearts and lives should come short in spiritualness, and heavenliness of any that lived in the times of the Law: see in the 119. Psalm, how you find Davids heart taken and ravished with the Word of God, Oh how sweet was the Law of God to him, sweeter than the honey and the honey comb. He doth not mean there the Law in opposition to the Gospel, but the whole Word of God; Now you should consider this, what part of Gods Word had David there, he had not many of the Prophesies, he had but the Books of Moses and some other Books; the Book of Job was then, and some of the Chronicles, some part of the Kings, and the Book of Judges; but most part of the Kings he could not have, for he was the second King: therefore what little part of the Word of God was written at that time; and yet how sweet was the Word to him, as sweet as the honey and the honey comb, and how he did delight in it above Gold and Silver. And then for the Ordinances of God, O how was he taken with them! though in comparison of ours they were but carnal: In the 84. Psalm, he did envy the very birds that were in the Temple of God, How amiable are thy Courts O Lord (saith he;)

Ans. I'le give you one Scripture about that, in Zach. 12. 8. it is a cleer Prophesie of the times of the Gospel, In that day shall the Lord defend the Inhabitants of Jerusalem, and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the Angel of the Lord before them. Mark, he that is feeble among them shall be as David, who was a man according to Gods own heart. Oh reade Davids Psalms, particularly the 119. Psalm, and see the holy breathings of David, and observe that there is a Prophesie, that those that are feeble shall be as David, and those that are as David, that is, the eminent Christians, the Lords Champions, and the house of David shall be as God, as the Angels of the Lord. Christians in the time of the Gospel that are eminent should live as Angels, Angelical lives, and the weakest of all should be as David: Indeed considering what we ⟨p. 52⟩have revealed in the Gospel we should be ashamed that our hearts and lives should come short in spiritualness, and heavenliness of any that lived in the times of the Law: see in the 119. Psalm, how you find Davids heart taken and ravished with the Word of God, Oh how sweet was the Law of God to him, sweeter than the honey and the honey comb. He doth not mean there the Law in opposition to the Gospel, but the whol Word of God; Now you should consider this, what part of Gods Word had David there, he had not many of the Prophesies, he had but the Books of Moses and some other Books; the Book of Job was then, and some of the Chronicles, some part of the Kings, and the Book of Judges; but most part of the Kings he could not have, for he was the second King: therefore what little part of the Word of God was written at that time; and yet how sweet was the Word to him, as sweet as the honey and the honey comb, and how he did delight in it above Gold and Silver. And then for the Ordinances of God, O how was he taken with them! though in comparison of ours they were but carnal: In the 84. Psalm, he did envy the very birds that were in the Temple of God, How aimable are thy Courts O Lord (saith he;)

:178p. 52–53

now do but compare those Scriptures he had with these that we have, The five Books of Moses, and Joshua, and Judges, and Job which were the chief Scriptures then extant, and do but compare them with the History of the Gospel, in particular the Sermons of Christ, from the fifth Chapter of Matthew to the eighth; So those remarkable places from the fourteenth to the eighteenth of John, and so on; O what heavenly things are there let down amongst us! What Heavenly truths we have, study and read over Pauls Epistles (which are several holy Letters sent from Christ to His Saints here on earth,) Oh what spiritual transcendent truths! What great mysteries and depths of God are opened and revealed there beyond what there is in Genesis, or Exodus, or Leviticus, or Numbers, &c. And yet the Word of God was dearer to him than all the world, and he profest he did meditate in it day and night. Now we have that word in two Testaments, that doth reveal abundance more of God in Christ than ever he had, and therefore our Conversations should rise higher in holiness than the Conversations of those that were under the Law; we ⟨p. 53⟩should endeavour to be more exemplary in holy walking than they were. And thus much for the second head.

now do but compare those Scriptures he had with these that we have, The five Books of Moses, and Joshua, and Judges, and Job which were the chief Scriptures then extant, and do but compare them with the History of the Gospel, in particular the Sermons of Christ, from the fifth Chapter of Matthew to the eighth; So those remarkable places from the fourteenth to the eighteenth of John, and so on; O what heavenly things are there let down amongst us! What Heavenly truths we have, study and reade over Pauls Epistles (which are several holy Letters sent from Christ to His Saints here on earth,) Oh what spiritual transcendant truths! What great mysteries and depths of God are opened and revealed there beyond what there is in Genesis, or Exodus, or Leviticus, or Numbers, &c. And yet the Word of God was dearer to him than al the world, and he profest he did meditate in it day and night. Now we have that word in two Testaments, that doth reveal abundance more of God in Christ than ever he had, and therefore our Conversations should rise higher in holiness than the Converstions of those that were under the Law; we ⟨p. 53⟩should endeavor to be more exemplary in holy walking than they were. And thus much for the second head.

:182p. 53–54

The first and principal thing in the Gospel, It is the holding forth unto us the infinite love of God to man-kind; this is the very end of the Gospel, that God might declare what an infinite love he hath unto the children of men, yea unto men rather than unto Angels; you know that Scripture in John, 3. •6. So God loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. And indeed that one verse hath more of God in it than all Creatures in Heaven Earth; the whole frame of Heaven and Earth hath not so much of God in them as that one verse hath; So God loved the world that he sent forth his only begotten Son that whosoever believeth in him should not perish but have everlasting life: It is as if God should say when he comes to reveal the Gospel, I will have a way wherein it shall appear to men and Angels for ever what the greatness of my love is unto these poor creatures, unto the children of men: And to that end I send my Son the second Person in Trinity to take their natures upon him, to come to be their Mediator; there will I manifest what my love is; that shall be the great fruit of love. It is the similitude of a learned Divine (saith he) the love of God in all other things in comparison of the love of God in Christ revealed in the Gospel, it is a little spark of fire in comparison of the heat in a furnace; when a furnace is heated red hot, it may be a few sparks of fire fly out, but what is one of those sparks of fire that fly out in comparison of all the heat that there is in the furnace, (so saith he) all the fruits of the love of God to man-kind in all ⟨p. 54⟩the works that ever God did do, are but as that one spark only; excepting this of Christ; and the love of God unto mankind in Christ is as it were the heat of the furnace, there's burning love indeed, the love of God in Christ, this is the great scope of the Gospel, the great aim of God, the great design that God had in the Gospel to make known the infiniteness of His love unto the children of men: Now then if so be that God in the Gospel doth reveal what there was in His heart from all eternity to man-kind (for so it is) that's the scope of the Gospel;

The first and principal thing in the Gospel, It is the holding forth unto us the infinite love of God to man-kind; this is the very end of the Gospel, that God might declare what an infinite love he hath unto the children of men, yea unto men rather than unto Angels; you know that Scripture in John, 3. •6. So God loved the world that he gave his only begotten Son, that whosoever beleeveth in him should not perish but have everlasting life. And indeed that one verse hath more of God in it than all Creatures in Heaven Earth; the whol frame of Heaven and Earth hath not so much of God in them as that one verse hath; So God loved the world that he sent forth his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life: It is as if God should say when he comes to reveal the Gospel, I will have a way wherein it shall appear to men and Angels for ever what the greatness of my love is unto these poor creatures, unto the children of men: And to that end I send my Son the second Person in Trinity to take their natures upon him, to come to be their Mediator; there will I manifest what my love is; that shall be the great fruit of love. It is the similitude of a learned Divine (saith he) the love of God in all other things in comparision of the love of God in Christ reveal'd in the Gosspel, it is a little spark of fire in comparison of the heat in a furnace; when a furnace is heated red hot, it may be a few sparks of fire fly out, but what is one of those sparks of fire that fly out in comparison of al the heat that there is in the furnace, (so saith he) all the fruits of the love of God to man-kind in all ⟨p. 54⟩the works that ever God did do, are but as that one spark only; excepting this of Christ; and the love of God unto mankind in Christ is as it were the heat of the furnace, there's burning love indeed, the love of God in Christ, this is the great scope of the Gospel, the great aim of God, the great design that God had in the Gospel to make known the infinitness of His love unto the children of men: Now then if so be that God in the Gospel doth reveal what there was in His heart from all eternity to man-kind (for so it is) that's the scope of the Gospel;

:183p. 54

there was in the heart of God infinite love burning toward man-kind, God from eternity saw man-kind before him, and there was that strong inclination of his heart towards them in love, as did even burn in his heart: Now in time God reveals this in the Gospel, in the Doctrine thereof He doth open His heart to the children of men: when ever the Gospel comes to be preached in any place, God doth look upon that place and hath these kind of workings in Himself, Well, that love of Mine that I have had burning in my Bosom from all eternity towards these poor creatures, now it shall be opened, now it shall be revealed; just as it was with Joseph that had his heart so warm in love unto his Brethren, that though he kept it in a while he could not keep it in long, but at length it breaks out as fire, his bowels yearned towards his Brethren, and he weeps tears of love over their necks: So in the Gospel of Christ, look upon God towards poor creatures, as Joseph towards his Brethren, and God as it were keeping in his heart towards them for a long time; but now when the Gospel comes among them God opens his very heart to them, now therefore there must be a Conversation that becomes the Gospel, as becomes this great thing in the Gospel, that is the chief thing indeed that the Gospel holds forth in every line of it, and discovers his eternal love towards them in particular, in the Son of his love, Christ Jesus in whom he is well pleased.

there was in the heart of God infinite love burning toward man-kind, God from eternity saw man-kind before him, and there was that strong inclination of his heart towards them in love, as did even burn in his heart: Now in time God reveals this in the Gospel, in the Doctrine thereof He doth open His heart to the children of men: when ever the Gospel comes to be preached in any place, God doth look upon that place and hath these kind of workings in Himself, Well, that love of Mine that I have had burning in my Bosom from all eternity towards these poor creatures, now it shal be opened, now it shal be revealed; just as it was with Joseph that had his heart so warm in love unto his Brethren, that though he kept it in a while he could not keep it in long, but at length it breaks out as fire, his bowels yerned towards his Brethren, and he weeps tears of love over their necks: So in the Gospel of Christ, look upon God towards poor creatures, as Joseph towards his Brethren, and God as it were keeping in his heart towards them for a long time; but now when the Gospel comes among them God opens his very heart to them, now therefore there must be a Conversation that becomes the Gospel, as becomes this great thing in the Gospel, that is the chief thing indeed that the Gosspel holds forth in every line of it, and discovers his eternal love towards them in particular, in the Son of his love, Christ Jesus in whom he is well pleased.

SERMON III.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

SERMON III.